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LIBRARY  OF  PRINCETON 


the  JAN  £ 3 Z0C3 
NEW  SEMINARY 


The  Catholic  Church. 


TRANSLATED  FROM  THE  ITALIAN 

3u  % <#a%rs  of  % ITonbon  #raforg, 

AT  THE  REQUEST  OF  THE 

CARDINAL  ARCHBISHOP  OF  WESTMINSTER. 

WITH  A PREFACE 

By  his  Eminence  Cardinal  Wiseman. 

PUBLISHED  WITH  THE  APPROBATION  OF  THE 

Most  Reverend,  the  Archbishop  of  Baltimore. 


SIXTH  EDITION. 

BALTIMORE: 

Published  by  John  Murphy  & Ca 

182  BALTIMORE  STREET. 


PREFACE. 


At  a time  when  the  eyes  of  nations  are  fixed  on  Romo, 
some  in  filial  love,  because  of  the  dangers  which  are 
closing  round  it,  and  others  in  eager  hope  of  the  down- 
fall and  dishonor  of  the  Church  of  God  ; when  Italy  and 
the  whole  Catholic  unity  are  afflicted  by  indignities 
heaped  upon  the  Vicar  of  Jesus  Christ,  by  those,  too,  who 
profess  the  Catholic  name,  the  Holy  Father,  by  com- 
manding the  publication  of  the  following  pages,  points 
us  to  his  solace  and  strength  in  the  farthest  East,  where 
are  now  arising  the  New  Glories  of  the  Church  of  God. 

And  to  what  does  he  direct  our  eyes  ? It  is  to  no  new 
splendor  of  Christian  empires,  no  new  monuments  of 
Catholic  civilization,  but  to  the  plains  and  cities  of 
Corea,  Tong-King,  and  Cochin-China,  steeped  with 
Catholic  blood,  shed  not  in  the  onslaught  and  victories 
of  war,  but  in  the  more  glorious  martyrdoms  of  bishops 
and  priests,  of  aged  men,  and  feeble  women,  and  children 
of  tender  age.  The  volume  in  our  hands  is  a new  mar- 
tyrology.  And  for  supernatural  endurance  of  pain  and 
grandeur  of  heroic  constancy  it  is  not  to  be  surpassed  by 
the  annals  of  the  confessors  and  martyrs  of  antiquity.  It 
is  a seasonable  note  of  warning  and  encouragement,  at  a 
time  when  princes  and  their  ministers,  diplomatists  and 
free  companies  in  arms,  are  confidently  looking  for  the 
humiliation  and  subjection  of  the  Church,  and  for  the 


4 


PREFACE. 


dethronement  or  the  thraldom  of  the  Sovereign  Pontiff, 
he,  as  if  not  deigning  to  unroll  the  volume  of  the  Roman 
Martyrology,  and  to  point  to  the  line  of  Pontiffs  who, 
from  St.  Peter  to  St.  Alexander,  vindicated  their  sove- 
reignty with  their  blood,  directs  our  gaze  to  the  im- 
perishable life  and  the  invincible  power  of  the  Church, 
revealed  at  this  hour  in  the  conflicts  and  crowns  of  these 
new  and  almost  unheard-of  soldiers  of  the  Faith,  who 
revive  in  the  nineteenth  century  the  warfare  and  the 
conquests  of  the  apostolic  age. 

For  such  is  the  history  of  the  Church  of  God.  It  is 
like  its  Divine  Head : “ Yesterday,  and  to-day,  and  the 
same  forever.”  Confessor,  Martyr,  and  Sovereign  upon 
earth.  It  is  invested  always  with  the  purple  of  his 
passion  and  of  his  royalty. 

No  one  can  read  these  pages  without  being  struck  by 
the  wonderful  unity  and  identity  of  the  acts  and  suffer- 
ings of  the  Church  in  all  its  ages.  It  is  ever  “filling 
up  those  things  that  are  wanting  of  the  sufferings  of 
Christ.”*  “ Et  qui  pro  nobis  mortem  semel  vicit,  semper 
vincit  in  nobis.”f  And,  as  the  martyr  adds,  “ Quod  in 
ilia  crudelitate  carnificum  plus  pro  quo  patitur  Chris- 
tus  ipse  patiatur.”^  The  martyrdom  of  the  Church  is 
the  evolving  of  the  Passion  of  its  Lord,  accomplishing 
itself  in  his  members. 

In  these  most  touching  narratives,  therefore,  we  could 
believe  ourselves  to  be  reading  from  the  “ Acta  Sincera 
Martyrum”  of  Ruinart.  The  same  persons  appear  in  the 
conflict, — bishops,  priests,  deacons,  catechists,  acolytes, 


♦Col.  i.  24. 


t Cypr.  Ep.  VIII. 


x De  Laude  Martyrii. 


PREFACE. 


5 


virgins,  old  men,  and  mere  children.  There  are  almost 
the  same  instruments  of  torture  and  death, — the  rod,  the 
rack,  the  gibbet,  and  the  sword.  If  there  be  any  differ- 
ence, it  is  that  the  refined  and  exquisite  tortures  of  the 
board,  the  rubbing-stick,  and  the  sawing-rope  were  not 
known  to  the  ruder  cruelty  of  the  amphitheatre,  where 
the  Africans  made  a speedy  way  to  the  crown  of  martyr- 
dom. There  are,  moreover,  the  very  same  names  so  dear 
to  the  Church, — Agatha  and  Agnes,  Barbara  and  Per- 
petua,  Lucy  and  Julitta,  Peter  and  Paul,  Ignatius  and 
Stephen,  Protasius  and  Sebastian.  There  are  the  same 
interrogatories  and  the  same  answers, — the  same  holy 
defiance  and  divinely-inspired  contempt  of  pain,  torture, 
and  death  ; there  is  the  same  wonderful  illumination  of 
the  knowledge  of  God  in  the  mouths  of  the  simple  and 
of  children  ; the  same  intense  detestation  of  paganism  ; 
the  same  burning  and  tender  love  for  Jesus  and  Mary ; 
the  same  consuming  zeal  for  the  glory  of  God  and  of  his 
Church.  We  could  believe  ourselves  to  be  reading  of 
the  martyrdoms  of  Spain,  Bithynia,  and  Sicily. 

There  has  been  an  affectation  among  historical  critics, 
especially  of  the  controversial  sort,  to  deny  and  even  to 
ridicule  the  accounts  of  those  who  suffered  in  persecu- 
tion, the  amazing  number  of  the  great  army  of  martyrs, 
the  boldness  of  their  defiance,  their  fearless  challenge  of 
torture,  their  prompt  and  apt  replies,  the  multiplicity  and 
terribleness  of  their  sufferings.  Much  supercilious  criti- 
cism has  been  expended  upon  the  representations  of  the 
instruments  of  torture  graven  on  the  Catacombs,  and 

learned  books  have  been  written  to  reduce  the  whole 
l* 


6 


PREFACE. 


glorious  history  of  their  passion  to  a commonplaee  ac- 
count of  a few  who  lost  their  lives  for  their  opinion  or 
their  rashness. 

Now,  in  these  contemporaneous  records  we  have  the 
simple  and  literal  reproduction  of  the  past. 

First,  as  to  the  wide  and  sweeping  extent  of  persecu- 
tion, we  find  whole  families  taken  at  once,  whole  flocks 
carried  away  with  their  pastors,  whole  villages  driven  off 
to  prison  or  to  torture.  And  yet  nobody  will  maintain 
that  China  at  this  day  is  as  haughtily  contemptuous  of 
human  life  as  the  empire  of  heathen  Rome,  in  which 
whole  provinces  were  punished  by  sanguinary  edicts, 
whole  legions  decimated  or  destroyed.  If  such  be  at  this 
day  the  havoc  in  one  province  and  in  a few  years,  what 
must  have  been  the  wholesale  martyrdom  throughout  the 
world-wide  provinces  of  the  Roman  Empire,  and  in  ten  per- 
secutions, running  through  nearly  three  hundred  years  ? 

Next,  we  find  the  same  beautiful  histories  of  women 
and  children,  weak  and  timid,  shrinking  with  great  dread 
before  the  hour  of  their  conflict,  hardly  able  to  endure  the 
eyes  of  their  jailers  and  their  judges,  until,  in  the  mo- 
ment of  trial,  a new  and  supernatural  courage  entered 
into  them,  and  a mouth  and  wisdom  was  given  to  them 
which  their  adversaries  could  neither  gainsay  nor  resist. 
To  quote  examples  would  be,  not  to  write  a preface,  but 
to  transcribe  the  book.  We  cannot,  however,  refrain 
from  directing  attention  to  a few  examples. 

Mary  Ouen  is  described  as  an  orphan  at  an  early  age. 
Though  young,  she  was  of  a mature  prudence,  “upright, 
humble,  sweet,  and  amiable.”  Her  character  was  femi- 


PREFACE. 


7 


nine  and  shrinking.  She  had  consecrated  herself  to  Jesus 
Christ.  When  seized  by  night  and  carried  to  her  trial, 
she  was  at  first  disturbed  in  mind ; but  she  soon  became 
calm,  and  went  with  a firm  step  to  prison.  Her  hands 
were  bound  behind  her  back,  and  she  was  led  before  the 
tribunal.  The  judge  said  to  her,  “You  are  of  the  sect  of 
the  Christians.”  She  answered,  “You  have  said  it,” — 
words  which  recall  a greater  than  she.  After  steadfastly 
refusing  to  save  her  life  by  apostasy,  she  was  tortured  till 
her  legs  were  twisted  and  the  ground  was  covered  with  her 
blood.  She  received  her  crown  at  the  age  of  twenty-one.* 

Columba  Kim  was  naturally  of  a timid  disposition, 
even  more  so  than  women  ordinarily  are.  Every  time 
that  she  heard  that  a Christian  had  been  apprehended, 
she  grew  pale,  and  fell  into  a sort  of  swoon.  Neverthe- 
less, before  the  tribunal  she  displayed  a courage  which 
made  an  impression  upon  her  judges.f  After  a confes- 
sion which,  for  boldness  and  constancy  amidst  prolonged 
indignities  and  tortures,  cannot  be  surpassed,  she  was 
martyred  at  the  age  of  twenty -six. 

Another  remarkable  fact  confirming  the  early  records 
is,  that  the  sense  of  pain  appears  at  times  to  have  been 
either  mitigated  or  suspended. 

Charles  Tchao  was  three  times  tortured.  He  under- 
went eleven  interrogatories.  During  his  tortures  he 
showed  such  firmness,  without  a single  sigh  or  word  of 
complaint,  and  so  surprising  an  insensibility,  that  the 
judges  and  officers  said,  “ This  man’s  body  is  not  of  flesh, 
but  of  wood  and  stone.” X 


* Pages  79,  80. 


t Page  108. 


J Page  97. 


8 


PREFACE. 


Elizabeth  Ting  was  tortured  seven  times,  and  endured 
three  hundred  blows  of  the  rod.  Amidst  her  torments 
her  countenance  was  unmoved.  She  afterward  said, 
“ By  a special  grace,  I did  not  expire  beneath  the  blows ; 
and  I now  understand  a little  what  immense  agony  my 
Savior  must  have  suffered.”* 

Barbara  Ko  before  her  torture  was  greatly  afraid ; 
but,  once  begun,  she  said,  “ Truly  I did  not  know  that  it 
would  be  so  sweet  to  suffer  for  Jesus  Christ.”f 

M.  Chapdelain,  after  the  most  prolonged  and  terrible 
sufferings,  could  not  walk  a step,  but  shortly  after  rose 
and  walked  as  if  in  perfect  health.  The  officers  who  wit- 
nessed this  miracle  came  to  him  and  asked  how  it  had 
been  performed,  and  accused  him  of  magic.J 

One  more  instance  is  so  identical  with  the  early  mar- 
tyrdoms that  we  must  briefly  add  it. 

Peter  Liou  was  tortured  eight  times.  He  received  six 
hundred  blows  of  the  rod.  Fourteen  times  he  was  brutally 
treated  by  the  executioners.  He  received  forty  blows  of  the 
board.  During  his  torture  he  displayed  so  great  a firm- 
ness and  so  tranquil  an  air  that  the  very  executioners 
stood  in  amazement.  He  took  the  shreds  of  his  flesh  and 
skin  and  threw  them  before  the  judges.  In  the  prison 
there  was  an  apostate,  to  whom  he  said,  “You  are  a 
catechist  and  a grown  man.  I am  only  a boy.  It  is  you 
who  ought  to  be  exhorting  me  to  suffer  courageously. 
How  comes  it  that  we  have  changed  places  ? Return  to 
yourself,  and  die  for  Jesus  Christ.”  He  was  strangled 
in  prison  at  the  age  of  thirteen, $ and  ascended  to  join  the 


* Page  119. 


f Page  120. 


J Page  191. 


I Page  136. 


PREFACE. 


9 


glorious  army  of  children  of  whom  St.  Vitus  and  St. 
Celsus  are  the  standard-bearers,  and  to  walk  side  by  side 
with  St.  Christopher,  who, '"at  eight  years  of  age,  being 
scourged,  crowned  with  thorns,  and  crucified,  said  to  the 
executioner,  who  would  lay  open  his  right  side,  “ Si  cor 
quaeris,  alterum  latus  mihi  effodias  et  scruteris.” 

Lastly,  we  may  notice  the  supernatural  tokens  of  the 
Divine  Presence  which  consoled,  as  in  the  early  perse- 
cutions, the  sufferings  of  the  martyrs. 

In  the  case  of  Charles  Tchao,  it  is  recorded  that,  in 
the  beginning  of  1839,  he  had  a dream,  in  which  he  saw 
Jesus  Christ,  with  St.  Peter  and  St.  Paul  beside  him, 
and  he  hehrd  these  words  from  his  lips,  “ In  the  course 
of  this  year  I will  give  thee  the  grace  of  shedding  thy 
blood  for  the  glory  of  my  Name.”  Charles  thanked 
him,  and  made  a profound  inclination  before  him.  The 
year  was  not  expired  before  he  entered  into  the  joy  of 
his  Lord. 

Again,  before  the  breaking  out  of  the  persecution  in 
which  M.  Chapdelain  suffered,  in  1853,  a cross  of  light, 
surrounded  by  a brilliant  crown,  seemed  to  hang  over 
the  village  of  Yoa-chan.  It  was  seen  by  both  pagans 
and  Christians  alike. 

We  will  add  but  one  passage  more.  It  is  a letter, 
written  from  his  prison,  by  M.  Bonnard,  to  his  bishop 
and  the  faithful : — 

“ My  Lord  and  most  dear  Friends : — 

“ This  is  the  last  letter  that  I shall  write  to  you.  The 
solemn  hour  has  struck.  Farewell.  I make  appoint- 
ments with  all  of  you  who  remember  and  love  me  to 


10 


PREFACE. 


meet  me  in  heaven.  I hope  in  the  mercy  of  Jesus,  and 
I have  a firm  confidence  that  he  has  pardoned  my  innu- 
merable sins.  I offer  with  all  my  heart  my  blood  and 
my  life  for  the  love  of  my  dear  Master,  and  for  those  be- 
loved souls  whom  I would  have  served  so  willingly  to 
the  best  of  my  power.” 

After  other  words,  he  adds : — 

“ I beseech  you  to  remember  me  before  the  Lord ; be 
sure  that,  as  I told  you  before,  if  he  has  mercy  on  my 
soul,  I will  not  forget  you  forever. 

“ To-morrow,  Saturday,  the  feast  of  St.  Philip  and  St. 
James,  the  1st  of  May,  is  the  anniversary  of  the  entrance 
of  M.  Schoeffler  into  heaven,  and  I believe  it  is  the  day 
appointed  for  my  own  sacrifice.  God’s  will  be  done. 
Blessed  be  God,  I die  happy.  I bid  farewell  to  all  in 
the  Sacred  Hearts  of  Jesus  and  Mary.  In  manus  tuas, 
Do-mine,  commendo  spiritum  meum.  In  corde  Jesu  et 
Marise  osculor  vos,  amici  mei. 

“ Vinctus  in  Christo,  the  vigil  of  my  death,  April  30, 
1852.” 

If  the  dates  and  names  were  lost,  we  might  have  read 
this  as  an  epistle  from  Lyons  or  Vienne,  from  Carthage 
or  from  the  Mamertine  prisons. 

Coming  from  the  sacred  hands  of  the  holy  Father,  this 
most  touching  and  stirring  volume  speaks  to  us  with  the 
voice  of  an  apostolic  warning,  summoning  the  faithful  to 
fidelity  in  the  conflicts  in  these  latter  days,  and  to  con- 
stancy even  unto  death.  It  shows  us  that  to  this  hour 
the  Church  is  the  same,  and  the  world  is  the  same, — an- 
tagonist and  irreconcilable : for  the  world  will  not  change, 
and  the  Church  cannot.  There  is  the  same  conflict,  the 
same  enmity,  the  same  issue.  The  world  martyrs  the 


PREFACE. 


11 


Church,  and  the  Church  subdues  the  world.  The  words 
of  our  Divine  Lord  are  always  verified,  “ I came  not  to 
send  peace  upon  earth,  but  a sword.”  The  age  of  mar- 
tyrs, as  of  miracles,  never  ceases.  Martyrdom  is  a per- 
petual note  upon  the  mystical  body.  It  has  the  Stigmata 
of  Jesus  ever  fresh  upon  it.  We  speak,  indeed,  of  the 
ten  persecutions  of  antiquity  as  if  they  were  ten  distinct 
and  isolated  assaults  of  the  world.  They  were  but  ten 
more  vehement  bursts  of  a storm  which  was  ever  hovering 
overhead,  wheeling  about  the  horizon,  and  descending 
with  a sudden  stroke,  first  in  one  and  then  in  another 
region,  but  making  perpetual  havoc  to  and  fro  through- 
out the  whole  Catholic  unity.  So  in  every  successive  age. 
There  have,  indeed,  been  lulls  and  returns  of  the  storm : 
it  has  died  down,  but  it  has  never  died  out.  The  world 
— whether  Jewish  or  heathen,  heretical  or  schismatical, 
secular  or  nominally  Catholic,  latitudinarian  or  infidel, 
— has  always  persecuted  the  Church  of  God.  Its  instincts 
tell  it  that  either  it  or  the  Church  must  die.  Three  cen- 
turies ago,  and  England  was  the  field  of  martyrdom ; 
then  it  fell  upon  the  islands  of  the  Indian  seas ; then 
upon  Poland  ; then  France ; then,  in  our  own  day,  upon 
Rome ; and  now,  for  half  a century,  it  is  upon  the  far 
East.  In  sending  out,  therefore,  this  volume  to  the  faith- 
ful, and  in  inscribing  upon  it  the  title,  “The  New  Glories 
of  the  Catholic  Church,”  the  Vicar  of  Jesus  Christ  has 
sent,  as  was  the  custom  of  Israel  among  its  tribes,  the 
warning  and  the  invitation  to  arm  for  an  impending 
strife.  And  certainly  the  Pontiff  who  has  upon  his  brow 
the  glory  of  defining  the  Immaculate  Conception  of  the 


12 


PREFACE. 


second  Eve  ought  to  be  the  special  object  of  the  enmity 
of  the  seed  of  the  serpent  upon  earth.  He  bids  us,  then, 
to  revive  our  consciousness  of  the  great  laws  and  pre- 
rogatives, the  sacred  truths  and  instincts,  of  the  Church 
of  God,  of  the  glorious  passion  and  splendid  crowns  of 
our  Fathers,  of  the  immutable  sameness  of  the  warfare, 
of  the  possible  impending  of  the  same  conflicts,  which  we 
not  only  read  in  Martyrologies,  but  see  before  us  at  this 
day.  The  voice  of  the  Father  of  the  Faithful  calls  us  to 
a closer  and  more  loving  attachment  to  our  pastors,  the 
leaders  and  cross-bearers  in  this  great  warfare, — to  a 
more  docile  and  intimate  union  with  the  mind  and  will 
of  the  holy  Roman  Church,  to  a fearless  constancy  for 
even  so  much  as  a shadow  of  the  Faith,  and  to  a confi- 
dence that  the  same  almighty  grace  and  loving  presence 
of  the  King  of  Martyrs  can  make  even  of  us,  weak  and 
unused  to  danger,  shrinking  and  soft  to  pain,  confessors  aa 
inflexible  and  martyrs  as  glorious  as  they  who  won  their 
crowns  in  the  Flavian  amphitheatre  or  in  the  sunless  pri- 
sons of  Corea.  He  speaks  to  us  with  the  voice  of  the  great 
martyr  of  Africa, — “ 0 beatam  Ecclesiam  nostram,  quam 
sic  h'onor  divinas  dignationis  illuminat,  quam  temporibus 
nostris  gloriosus  martyrum  sanguis  illustrat.  Erat  ante 
in  operibus  fratrum  Candida.  Nunc  facta  est  in  martyrum 
cruore  purpurea.  Floribus  ejus  nec  lilia  nec  rossedesunt. 
In  coelestibus  castris  et  pax  et  acies  habent  flores  suos  ; 
quibus  miles  Christi  ob  gloriam  coronetur.  Opto  vos, 
fortissimi  et  beatissimi  fratres,  semper  in  Domino  bene 
valere,  et  nostri  meminisse.”* — Valete. 


♦ S.  Cyp.  Ep.  VIII.  ad  Martyres  et  Cod  fessorea. 


CONTENTS, 


Chapter  I. — C 0 R E A. 

PAG* 

Art.  I. — Acts  of  several  Corean  Martyrs  in  the  perse- 
cution of  1839,  collected  by  Charles  Hien  and 

Thomas  Y 17 

The  tortures 25 

The  prisons 29 

Laurence  Imbert,  Bishop  30 

Peter  Maubant,  Priest 37 

James  Chastan,  Priest 39 

Augustine  Y,  his  wife  Barbara,  and  their  daughter 

Agatha . 44 

Damian  Nam  and  Mary  his  wife 47 

Peter  Eouen 50 

Agatha  Y,  widow 53 

Magdalen  Kim,  widow 54 

Barbara  Hau,  widow 65 

Anne  Pak 56 

Agatha  Kim,  widow 59 

Lucy  Pak,  maid  of  honor  to  the  Queen 61 

Mary  Heing 64 

John  Baptist  Y 66 

Magdalen  Y,  her  mother  Magdalen,  Teresa  her  aunt, 

Barbara  her  sister,  and  Barbara  her  niece 67 

Martha  Kim 74 


2 


13 


14 


CONTENTS, 


PAG* 

Lucy  Kim 74 

Anne  Kim,  widow 77 

Rose  Kim,  widow 78 

Mary  Ouen 79 

John  Pak 81 

Paul  Ting 82 

Augustine  Liou 87 

Charles  Tchao 93 

Sebastian  Nam * 97 

Ignatius  Kim 99 

Julitta  Kim 100 

Agatha  Tsen 102 

Magdalen  Pak 105 

Perpetua  Hong,  widow 107 

Columba  Kim  and  her  sister  Agnes 107 

Peter  Tshoi 112 

Barbara  Tso,  wife  of  Sebastian  Nam 114 

Magdalen  Han,  widow,  her  daughter  Agatha,  and 

Agatha  Y 116 

Benedicta  Hien,  widow 116 

Elizabeth,  sister  of  Paul  Ting..... 118 

Barbara  Ko 120 

Magdalen  Y and  her  sister  Mary 121 

Augustine  Pak,  catechist 123 

Peter  Hong  and  Paul  his  brother 124 

Magdalen  Son,  wife  of  Peter  Tshoi 124 

JohnY 126 

Barbara  Tshoi 128 

Paul  He 130 

Peter  Y 131 

Joseph  Tsang 132 


CONTENTS, 


15 

PAGE 

Protasius  Tseng 133 

Peter  Liou 135 

Agatha  Tsong...., 136 

Barbara  Kim 137 

Lucy  the  Dwarf 137 

Anna  Han,  and  her  sister-in-law,  Barbara  Kim,  widow..  138 

Catherine  Y,  widow,  and  her  daughter  Magdalen  Tso...  138 

Francis  Tshoi 139 

Andrew  Tseng 139 

Teresa  Kim 139 

Stephen  Min 140 

Antony  Kim 140 

COREA. 

Art.  II. — Letter  of  Mgr.  Ferr6ol,  Yicar-Apostolic  of 
Corea,  to  Signor  Bar.  an,  Superior  of  the  Foreign 
Missions  at  Paris,  relative  to  the  new  Corean 
Martyrs 142 

Chapter  1 1. — C HINA. 

Letter  of  M.  Guillemin,  Prefect- Apostolic  of  the  Mis- 
sion of  Quang-tong  and  Quang-si,  to  the  Directors 
of  the  Pious  Work  of  the  Propagation  of  the 
Faith 171 

Chapter  III.— WESTERN  TONGKING. 

Art.  I. — Letter  of  Mgr.  Retord,  Bishop  of  Acanthus, 
and  Yicar-Apostolic  of  Western  Tongking,  about 
the  glorious  martyrdom  of  M.  Schoeffler 198 


16  CONTENTS. 

PAOl 


Art.  II. — Letter  of  the  same  Prelate  about  the  glorious 

martyrdom  of  M.  Bonnard 228 

Chapter  IV.— COCHIN  CHINA. 

Sec.  I. — An  account  of  the  martyrdom  of  Philip  Minh, 

a priest,  written  by  the  Bishop  of  Isauropolis 266 

Sec.  II. — An  account  of  the  martyrdom  of  other  Con- 
fessors, written  by  the  same  Bishop. — Peter  Dinh..  286 

Matthew  Gam .' 288 

Louis  Ngo,  catechist 295 

Sec.  III. — Extract  from  a letter  of  the  Pro-Vicar- Apos- 
tolic of  Cochin  China,  on  the  Martyrdom  of  F. 
Egidius  Delamotte 298 


Chapter  V. — 0 C E A N I C A. 

Account  of  the  Martyrdom  of  Fr.  Louis  Chanel,  of  the 
Congregation  of  Marists,  by  Monsignor  Bataillon, 


Vicar- Apostolic  of  Central  Oceanica 308 

Decretum 323 


NEW  GLORIES 

OF 

THE  CATHOLIC  CHURCH. 


CHAPTER  I. 

COREA. 

ARTICLE  I. 

Acts  of  several  Corean  Martyrs  in  the  persecution  of  1839, 
collected  by  Charles  Hienf  and  Thomas  Y.  f 

After  the  persecution  of  1801,  the  church 
of  Corea  remained  for  several  years  in  a state 


* Charles  Ilien  is  the  principal  catechist  in  Corea.  It 
was  to  him  that  the  bishop  intrusted,  before  his  death,  the 
superintendence  of  the  Christian  settlements.  He  was 
captured  in  the  persecution  of  1846,  and  is  still  in  prison. 
He  will  doubtless  follow  to  victory  those  whose  acts  he  has 
collected.  (He  was  beheaded  on  the  19th  of  September  of 
the  same  year.) 

f Thomas  Y,  or  Ly,  according  to  the  Chinese  pronuncia- 
tion, is  the  nephew  of  the  mandarin  Ly  who  introduced 
Christianity  into  Corea.  The  king  has  commanded  an 
active  search  to  be  made  for  him. 

B 


2* 


17 


18 


COREA. 


of  great  weakness.  The  one  pastor  whom 
it  possessed  had  disappeared,  the  principal 
Christians  had  been  put  to  death  or  sent  into 
exile,  and  all  communication  with  the  church 
of  Pekin  was  stopped.  In  the  mean  time 
those  among  the  faithful  most  distinguished 
for  their  virtue  ceased  not  to  hasten,  by  thei:* 
prayers,  the  time  when  they  should  again  be- 
hold priests  among  them,  to  guide  them  in 
the  way  of  salvation.  God  heard  them,  and 
opened  the  way,  which  had  until  then  been 
closed.  The  government  interpreter,  Au- 
gustine Liou,  and  Charles  Tchao,  who  was 
his  subordinate  in  that  employment,  em- 
braced the  faith.  As  they  accompanied  the 
embassy  to  Pekin  every  year,  they  found  it 
easy  to  negotiate  our  religious  affairs,  and  to 
renew  our  correspondence  with  the  bishop,  in 
whose  charge  we  then  were.  They  asked 
him  for  apostolic  laborers,  and  the  prelate 
promised  to  send  them  some.  This  promise 
revived  our  courage.  In  1833  Father  Paci- 
fico  Yu  was  the  first  to  penetrate  into  this 
kingdom,  but  he  remained  here  only  three 
years.  In  1835  M.  Maubant  succeeded,  after 
much  travelling,  in  reaching  the  frontier,  and 
crossing  it.  The  following  year  he  was  fol- 
lowed by  M.  Chastan,  and  in  1837  we  were 
allowed  to  see  among  us  our  bishop,  Mgr. 


COREA. 


19 


Imbert.  A great  light  then  spread  from  the 
East  over  our  land,  and  dispelled  the  dark- 
ness : those  of  weak  faith  were  strengthened, 
the  lukewarm  became  fervent,  many  pagans 
heard  the  good  tidings,  and  the  waters  of 
baptism  flowed  over  their  heads.  But,  alas ! 
the  en^my  of  God  prepared  more  misfor- 
tunes for  us.  He  implanted  in  the  heart  of 
a false  brother  the  avarice  which  was  the 
ruin  of  the  traitor  Judas.  Kimiensan  was 
the  name  of  this  false  brother.  He  went  to 
find  the  chief  of  the  officers,  received  from 
him  the  reward  of  his  treachery,  and  then 
betrayed  the  principal  Christians  to  him. 
This  took  place  in  December  in  the  year 
1838.  From  that  time  the  persecution  was 
declared.  For  some  years  past  a famine  had 
desolated  the  country.  The  officers,  urged 
on  by  thirst  for  plunder,  rushed  to  the  houses, 
denounced  to  them,  and  pillaged  their  con- 
tents; then,  loading  the  inhabitants  with 
chains,  they  threw  them  into  prison  in 
crowds.  The  chief  judge  of  the  criminal 
tribunal  informed  the  court  of  this  affair 
of  the  Christians.  Those  who  apostatized 
were  set  at  liberty,  and  had  their  property 
restored  to  them.  The  storm  abated  for  a 
moment;  but  shortly  after,  when  fresh 
charges  were  brought  forward  by  one  of  the 


COREA. 


20 

first  ministers,  the  horizon  of  our  unfortunate 
country  became  more  gloomy  than  ever. 
The  apostates  were  again  seized.  The  twelve 
places  of  assembly  which  we  had  in  the  capi- 
tal were  suddenly  attacked  and  laid  in  ruins. 
The  pastoral  staff,  the  mitre,  and  the  other 
episcopal  ornaments,  fell  into  the  hands  of 
our  enemies.  They  amused  themselves  by 
imitating  our  holy  ceremonies.  The  capture 
of  these  religious  objects  rendered  the  search 
more  severe  and  the  tortures  more  frequent. 
They  wished  to  know  whence  they  came. 
The  Christians  under  torture  did  not  utter 
a single  word  which  could  compromise  the 
bishop  and  his  fellow-laborers.  Then  the 
minister  Y made  the  court  aware  of  what 
was  passing;  a terrible  edict  against  the 
Christians  was  drawn  up,  and  despatched  to 
all  parts  ; the  provincial  governors,  however, 
did  not  insist  upon  its  complete  execution. 
Shortly  afterward  the  minister  Y was  de- 
posed, and  Tchao,  our  most  unrelenting  * 
enemy,  took  his  place.  Consequently  the 
persecution  became  more  violent.  By  his 
orders,  all  the  Christians  who  were  then  in 
the  prisons  of  the  capital  were  strangled, 
excepting  three,  whose  fate  he  left  unde* 
cided. 


COREA. 


21 


Mgr.  Imbert  was  in  Seoul*  at  the  time,  and 
left  it  to  be  near  MM.  Maubant  and  Chastan, 
who  were  ministering  to  the  Christians  in 
the  southern  provinces.  Their  presence  in 
the  kingdom  was  still  a secret.  They  passed 
three  days  together,  deliberating  on  the 
course  which  they  ought  to  pursue  under 
such  unfavorable  circumstances.  As  they 
were  unable  to  leave  the  kingdom,  because 
every  exit  was  closed  to  them,  they  deter- 
mined to  separate  and  to  take  those  mea- 
sures of  prudence  which  the  times  required, 
while  they  awaited  with  resignation  the 
trials  which  Providence  should  prepare  for 
them. 

In  the  mean  time  the  traitor  Kimiensan 
was  seeking  an  opportunity  to  deliver  up  the 
bishop  and  his  fellow-laborers  whom  he  had 
denounced.  The  simplicity  of  a Christian 
soon  afforded  him  one.  Taking  some  offi- 
cers with  him,  he  went  up  to  this  person, 
and  said  to  him,  “ Oh,  what  good  news  I 
have  to  tell  you  ! Have  you  heard  that  the 
king  and  his  ministers  are  converted  ? They 
desire  to  be  thoroughly  instructed  in  the 
Christian  religion,  and  to  receive  baptism  at 


* Seoul,  or  Capital,  the  name  of  the  city  in  Corea  which 
is  the  residence  of  the  court. 


22 


COREA. 


the  hands  of  the  bishop,  and  they  have  sent 
these  people  to  bring  him  to  court.  You  are 
acquainted  with  his  place  of  retirement : tell 
me  where  it  is,  and  we  will  go  there  toge- 
ther.” The  Christian  fell  into  the  trap,  and, 
in  a transport  of  joy,  set  out  in  company 
with  this  troop.  He  left  the  officers  at  a dis- 
tance of  three  leagues,  and  the  traitor  but  a 
short  way  off : then,  going  in  to  the  bishop, 
he  related  all  that  he  had  heard.  “ You  are 
simple,  indeed,  to  believe  such  stories:  you 
have  been  deceived,”  replied  the  bishop. 
Thinking  that  flight  was  impossible,  and 
might  even  be  prejudicial  to  his  flock, 
Mgr.  Imbert  celebrated  nfass,  took  a mo- 
dest repast,  and  delivered  himself  up  to  his 
enemies. 

The  government,  finding  the  chief  of  the 
Christians  in  its  power,  determined  to  seize 
the  other  two  priests  at  any  cost.  Officers 
were  despatched  in  all  directions.  The  prisons 
were  filled  with  Christians.  As  the  two  Eu- 
ropeans could  not  long  remain  concealed  with- 
out being  captured,  the  bishop  wrote  to  them 
these  few  words : — “ ‘ A good  shepherd  gives 
his  life  for  his  sheep.’  In  the  extremity  in 
which  we  find  ourselves,  you  will  be  pleased  to 
come  to  the  capital  immediately  on  receiving 
this  note.  Do  not  allow  any  of  your  servants  to 


COREA. 


23 


accompany  you.”  A mandarin  of  inferior 
rank,  with  an  escort  of  soldiers,  was  the 
bearer  of  the  letter.  The  two  priests  re- 
ceived it  with  great  joy,  made  without  delay 
the  final  arrangements  necessary  for  the  guid- 
ance of  the  Christians  after  their  death,  and 
cheerfully  went  to  receive  the  palm  which 
awaited  them.  The  bishop  and  his  fellow- 
laborers  were  confined  in  the  prison ; and 
the  same  day  saw  them  ascend  to  heaven  and 
take  possession  of  the  crown  of  martyrdom. 

About  two  hundred  persons  were  captured 
at  Seoul,  and  nearly  fifty  of  them  were  be- 
headed. More  than  sixty  persons  were  stran- 
gled, or  died  under  or  immediately  after  the 
torture,  or  of  illness.  Those  of  them  who 
had  apostatized  acknowledged  their  fault  be- 
fore their  death,  and  retracted  their  denial  of 
the  faith.  When  the  guards  of  the  prison 
■witnessed  their  expressions  of  sorrow,  they 
said,  “ Their  mouth  alone  renounced  their 
religion : their  heart  has  always  remained 
unchanged.”  “In  truth,”  added  the  other 
apostates,  as  they  left  the  prison,  “there  is 
no  fear  for  their  salvation  : nothing  more  can 
be  necessary  to  their  contrition.  Even  the 
children  die  with  a cheerfulness  which  is  sur- 
prising.” The  other  prisoners  were  set  at 
liberty. 


24 


COREA. 


In  the  province  of  Tsella  nine  persons 
were  beheaded,  five  of  whom  had  been  in 
prison  for  thirteen  years.  About  twelve  ex- 
pired under  the  torture  or  died  in  prison. 

In  the  province  of  Kiensang  three  persons 
were  beheaded. 

In  that  of  Kang-ouen  one  had  his  head  cut 
off,  two  died  in  prison,  and  two  others  were 
exiled. 

In  the  province  of  Thong-Tsheng  seven 
persons  were  captured  and  sent  to  Seoul. 
Some  of  these  were  beheaded : the  rest  died 
in  prison. 

In  the  province  of  Kiengkei  and  in  the 
country  beyond  the  capital  nine  died  in 
prison.  Two  years  after  this  great  persecu- 
tion, the  Christians  in  Seoul  were  again  pur- 
sued. By  the  mercy  of  God,  no  more  than 
seven  persons  were  taken  and  put  to  death. 

The  traitor  Kimiensan  thought  that  he  had 
gained  great  merit,  and  was  in  expectation 
of  being  largely  rewarded ; but  he  became 
the  object  of  universal  hatred.  In  the  fol- 
lowing year,  in  company  with  another  man 
of  equally  bad  character,  he  again  attempted 
to  provoke  a persecution  of  the  Christians, 
but  he  was  arrested,  severely  beaten,  and 
exiled  for  life. 

The  minister  Y fell  into  disgrace,  was 


COREA.  25 

banished,  and  died  shortly  after  arriving  at 
his  place  of  exile. 

The  minister  Tchao*  expired  at  table,  in 
the  height  of  his  prosperity.  Such  is  the 
success  of  those  who  would  rebel  against  the 
Most  High. 

THE  TORTURES. 

In  order  that  we  may  not  have  to  describe 
repeatedly  the  tortures  which  the  different 
martyrs  underwent,  we  will  explain  them  here 
once  for  all.  There  are  nine  kinds  of  them. 

1.  The  “board”  is  made  of  the  wood  of 
an  extremely  hard  species  of  oak,  of  the 
thickness  of  an  inch  and  a half,  nine  inches 
in  breadth,  and  four  feet  in  length,  fashioned 
at  one  end  in  the  form  of  a handle.  The 
sufferer  is  laid  at  full  length,  with  his  face 
turned  toward  the  ground,  while  a strong 
man  strikes  him  violently  with  the  instru- 
ment described,  on  the  tender  part  of  the  leg 
above  the  knee.  After  a few  blows  the  blood 
rushes  out,  the  flesh  is  detached,  and  pieces 
of  it  fly  off.  At  the  tenth  stroke  the  board 
penetrates  to  the  bone  and  gives  out  a hor- 

* Tchao  was  the  king’s  maternal  uncle.  The  king,  fear- 
ing his  influence,  commanded  him  to  swallow  a cup  of 
poison,  and  he  died  on  the  spot.  This  happened  in  the 
month  of  December,  1843,  ten  days  before  I came  to  the 
capital. 


3 


26 


COREA. 


rible  sound.  Some  of  the  Christians  received 
more  than  sixty  blows  at  a time.  The  suf- 
ferer, the  executioner,  and  the  ground  be- 
come covered  with  blood  and  pieces  of  flesh. 

2.  The  “triple  rod”  is  formed  of  three 
stout  rods  twisted  together  like  a rope.  The 
sufferer  is  stripped,  and  beaten  with  this  over 
the  whole  of  his  body. 

3.  The  “ long  rods”  are  four  in  number. 
They  are  about  the  height  of  a man  and  the 
thickness  of  one’s  arm.  Four  men  stand 
round  the  sufferer,  and  all  strike  him  at  once 
with  the  ends  of  the  rods  about  the  hips  and 
thighs. 

4.  Bending  the  legs.  The  two  great  toes 
are  tied  one  against  the  other,  and  the  two 
legs  together  above  the  knees;  two  sticks 
are  placed  between  them,  and  slowly  drawn 
apart  until  the  bones  take  the  form  of  a 
bow,  when  the}7  are  very  gradually  relaxed. 
Or  else,  after  the  great  toes  are  tied  together, 
a piece  of  wood  is  placed  between  the  legs, 
and  two  men,  pulling  cords  fastened  to  the 
knees,  draw  them  gradually  together,  until 
at  last  they  touch  one  another. 

5.  The  dislocation  of  the  arms.  The  arms 
are  tightly  tied  together  behind  the  back  at 
the  elbows,  and  forcibly  parted  by  means 
of  two  sticks:  afterward  the  shoulders  are 


COREA. 


27 


drawn  together  by  cords  fastened  to  each 
arm : lastly,  all  these  being  loosened,  a man 
takes  hold  of  the  hands  of  the  sufferer,  and, 
resting  his  feet  on  his  breast,  draws  his  arms 
toward  him  to  bring  the  bones  back  to  their 

6.  Rubbing  the  legs.  This  punishment 
consists  in  rubbing  the  front  of  the  legs 
with  a triangular  stick:  after  a time  the 
skin  is  removed,  and  the  wood  scrapes  the 
bone. 

7.  The  “ sawing-rope.”  A rope  is  laid 
round  the  leg,  and  two  men  take  hold  of 
the  ends  and  draw  it  to  and  fro,  after  the 
manner  of  sawyers,  until  it  reaches  the  bone: 
it  is  then  transferred  to  another  part. 

8.  Hanging.  The  sufferer  is  stripped,  his 
hands  are  fastened  behind  his  back,  and  he 
is  hung  up  by  his  arms:  then  four  men  beat 
him  in  turn  with  sticks.  In  a short  time 
his  tongue  hangs  out  of  his  mouth,  foam 
issues  from  it,  and  his  face  assumes  a purple 
color:  he  is  taken  down  before  he  expires, 
that  he  may  again  undergo  the  same  tor- 
ture. 

9.  The  “ ruler”  is  a piece  of  wood  two 
inches  wide,  three  feet  long,  and  very  thin. 
When  the  Christian  has  not  denied  the  faith 
at  the  first  tribunal,  he  is  transferred  to  the 


28 


COREA. 


second;  there  he  undergoes  three  interroga- 
tories, and  each  time  he  receives  thirty  blows 
of  the  ruler  on  the  front  of  the  leg.  The 
piece  of  wood  is  made  in  sudh  a manner 
that  it  breaks  at  the  first  blow,  so  that  thirty 
are  required  for  each  interrogatory.  If, 
after  the  third,  he  still  remains  firm,  sen- 
tence is  pronounced.  The  tenor  of  it  is, 
that  he  is  condemned  to  death  for  following 
after  evil  doctrine.  The  laws  of  the  king- 
dom require  that  the  criminal,  before  under- 
going his  sentence,  should  sign  it  with  his 
ow7n  hand.  The  martyrs  all  refused  to  do 
this.  “ Our  religion  is  the  true  one,  and  the 
only  true  one,”  they  answered:  “we  cannot 
bear  witness  to  what  is  false.”  Their  hands 
were  seized,  and  they  were  made  by  force  to 
sign  it. 

It  is  easy  to  perceive  that,  after  under- 
going such  tortures,  the  sufferers  no  longer 
retained  the  use  of  their  limbs.  After  the 
interrogatory,  two  of  the  executioners  took 
them  up  on  two  sticks,  and  carried  them, 
with  their  arms  and  legs  hanging  down,  into 
their  dungeon. 


COREA. 


29 


THE  PRISONS. 

The  prison  is  a large  enclosure  surrounded 
by  high  walls;  in  the  interior,  the  cells  are 
arranged  in  several  floors ; they  have  no 
windows,  and  but  little  daylight  penetrates 
into  them.  The  cold  is  intolerable  in  win- 
ter,* and  the  heat  in  summer.  The  floors 
of  the  cells  are  covered  with  mats  of  coarse 
straw.  The  Christians  were  crowded  to- 
gether in  them  to  such  a degree  that  they 
could  not  stretch  out  their  legs. 

They  all  bore  witness  that  the  torments 
just  described  could  bear  no  comparison 
with  those  which  they  had  to  suffer  in  this 
fearful  abode.  In  a short  time  their  mats 
grew  rotten  from  the. blood  and  matter  which 
issued  from  their  wounds,  and  filled  the  place 
with  an  intolerable  stench. 

But  it  was  hunger  which  was  by  far  jtheir 
most  grievous  suffering;  some  of  them,  who 
had  endured  the  rest,  could  not  bear  up 
against  this.  Their  food  consisted  of  a cup 
containing  a handful  of  small  millet,  which 


* In  the  course  of  last  winter,  the  thermometer  at  Seoul 
went  down  to  20  degrees  of  Reaumur,  or  13  below  zero  of 
Fahrenheit. 


3* 


30 


COREA. 


they  received  twice  a day.  They  were  re- 
duced to  eating  even  the  putrefying  straw  on 
which  they  lay.  The  prisons  swarmed  with 
fleas,  lice,  and  bugs,  to  such  a degree  that 
they  took  them  up  by  handfuls,  and,  horrible 
to  relate,  did  not  shrink  from  making  them 
their  food.  A pestilential  sickness  appeared 
among  them,  and  carried  off  a great  number. 
In  the  midst  of  all  these  sufferings  the 
glorious  soldiers  of  Jesus  Christ  had  but 
one  fear;  namely,  that  they  should  die 
before  they  laid  their  heads  under  the  axe 
of  the  executioner:  and  they  even  took 
medicines  to  prolong  their  existence. 

In  Corea  great  secrecy  is  observed  in  the 
trial  of  criminals.  Almost  all  the  confessors 
wrote  letters:  it  is  unfortunate  that  they 
have  been  lost,  as  they  might  have  afforded 
many  interesting  particulars.  We  will  give 
here  the  little  information  which  we  have 
been  able  to  obtain,  and  of  which  we  gua- 
rantee the  authenticity. 

LAURENCE  IMBERT,  BISHOP. 

Laurence  Imbert  was  a Frenchman.  God 
bestowed  upon  him  a happy  inclination  to 
virtue  and  knowledge  from  the  time  of  his 
birth.  He  had  a generous  and  compassion- 


COREA. 


31 


ate  heart.  When  he  was  yet  a hoy,  hardly 
seven  years  old,  his  father  used  to  read  to 
him  the  “ Lettres  Edifiantes,”  and  his  heart 
was  deeply  moved  at  learning  that  there 
were  so  many  pagan  nations  in  the  world 
who  were  lost  for  want  of  priests  to  teach 
them  the  truth.  He  said  to  his  father, 
“ Some  day,  I will  go  and  preach  the  faith 
in  these  distant  countries,  and  save  these 
souls  who  are  falling  into  hell.”’  This  gene- 
rous resolution  grew  stronger  as  he  advanced 
in  age.  He  passed  through  his  course  of 
studies  with  distinction,  was  ordained  priest, 
and  set  out  for  the  missions.  He  arrived 
safely  in  China,  where  he  spent  about  fifteen 
years.  His  progress  in  the  study  of  the  lan- 
guage was  very  rapid.  The  bishop  intrusted 
to  him  the  college  where  several  young  men 
were  preparing  for  the  priesthood.  His  repu- 
tation for  virtue  spread  far  and  wide.  He 
was  appointed  Bishop  of  Capsa  and  Vicar- 
Apostolic  of  Corea  and  Liou-Tsou,  and  set 
out  at  once  upon  his  journey  to  occupy  the 
post  which  had  been  assigned  to  him.  He 
made  no  account  of  the  innumerable  fatigues 
and  dangers  which  were  in  store  for  him. 
His  journey  occupied  several  months.  He 
arrived  at  Seoul,  the  capital  of  Corea,  on  the 
first  day  of  the  twelfth  month  of  the  year, 


32 


COREA. 


Ting-iou,  (28th  of  December,  1837.)  He  ap- 
plied himself  with  eagerness  to  the  study  of 
the  language:  in  a few  months  he  was  suffi- 
cient master  of  it  to  hear  confessions  and  ad- 
minister the  sacraments.  He  caused  our  books 
of  devotion  to  be  translated  into  the  Corean 
language  from  the  Chinese.  From  that  time 
all  were  able  to  understand  them,  both  the 
learned  and  the  ignorant,  the  young  and  the 
old.*  His  assiduity  in  prayer,  his  zeal  in 
preaching  the  word  of  God,  and  his  dili- 
gence in  his  episcopal  labors,  were  worthy 
of  admiration.  Every  thing  he  did  was 
orderly,  and  even  the  most  unimportant 
actions  were  performed  at  their  appointed 
times.  He  fasted  three  times  a week.  His 
zeal  frequently  made  him  forget  to  take 
sleep  and  food.  But,  if  he  was  harsh 
toward  himself,  he  treated  others  with  the 
greatest  sweetness.  All  had  the  same 
ready  access  to  him  that  children  have  to 
their  father. 

After  he  had  remained  a year  in  the  capi- 
tal, he  left  it  for  the  provinces:  he  always 
passed  through  the  cities  and  villages  on 

* Hitherto  the  Christians  of  Corea  had  been  accustomed 
to  recite  their  prayers  in  the  Chinese  language,  which  was 
only  understood  by  a small  portion  of  those  acquainted  with 
its  characters. 


CORE  A. 


38 


foot.  This  good  example  deeply  moved  the 
Christians:  sinners  were  covered  with  con- 
fusion and  returned  to  better  sentiments. 
His  visits  were  short : and  in  a few  months 
he  returned  to  Seoul.  In  a short  time  the 
persecution  broke  out.  The  Christians  were 
put  in  chains,  and  perished  under  the  sword: 
those  who  remained  in  prison  were  in  a de- 
plorable condition.  Like  a good  pastor,  the 
bishop  caused  the  dead  to  be  buried,  and  be- 
stowed upon  those  who  were  in  prison  the 
most  touching  attention : he  sent  them 

money  and  rice,  and  even  the  clothes  which 
he  was  wearing.  His  stay  in  the  capital  was 
not  unattended  with  danger,  and  he  retired 
into  the  provinces  to  conceal  himself.  It 
would  be  impossible  to  describe  the  misery 
and  privations  which  he  had  to  suffer  there. 
His  desire  of  martyrdom  increased  from  day 
to  da}7.  The  prospect  of  it,  which  he  had  be- 
fore him,  consoled  him  in  the  midst  of  his 
sufferings,  and  made  them  sweet  and  agree- 
able to  him.  Alas!  the  heart  of  man  con- 
tains depths  which  it  is  impossible  to  fathom. 
A pagan,  called  Kimiensan,  was  converted, 
and  received  the  name  of  John  at  his  baptism. 
He  was  driven  out  of  his  father’s  house  on 
account  of  his  religion,  and  was  in  a state  of 
great  distress,  when  the  bishop  came  to  his 
c 


u 


COREA. 


assistance,  and  overwhelmed  him  with  bene- 
fits. He  only  became  more  ungrateful. 
When  he  was  with  Christians  he  showed  ex- 
ternal signs  of  piety,  while  he  was  secretly  in 
consultation  with  the  officers  as  to  the  means 
of  seizing  the  missionaries.  We  have  already 
related  how  he  succeeded  in  delivering  up 
Monsignor  Imbert.  When  the  bishop  joined 
the  officers  he  found  a large  assemblage  of 
pagans,  curious  to  see  a European : he 
preached  the  faith  to  them,  and  they  listened 
with  respectful  attention.  The  officers  made 
him  sit  upon  a chair,  carried  by  bearers,  and 
conveyed  him  thus  to  the  capital.  During  the 
journey  they  acted  as  his  escort:  on  their 
arrival  at  the  gates  of  Seoul  they  passed  the 
red  cord*  round  his  arms,  and  lodged  him  in 
the  thieves’  prison,  called  Potseng.  The  • 
judge  confronted  him  with  Paul  Ting,t 
Augustine  Liou,  and  Charles  Tchao.  The 
bishop  said  to  them,  “Since  every  one  is 
aware  that  there  are  three  Europeans  in  the 
kingdom,  it  is  useless  to  make  a mystery  of  it; 
only  let  us  not  declare  the  place  of  conceal- 
ment of  the  other  two;  let  us  put  our  confi- 
dence in  the  assistance  of  God,  and  endure 

* It  is  the  custom  here  to  secure  criminals  with  a red 
rope. 

f A disciple  of  the  bishop. 


COREA. 


35 


the  tortures  in  silence.”  The  judge  had  him 
brought  before  his  tribunal,  and  said  to  him, 
“Tell  me,  where  are  the  other  Europeans?” 
The  answer  of  the  bishop  is  not  known. 
"While  he  was  being  tortured  by  the  twisting 
of  his  legs,  the  judge  said,  “Why  did  you 
enter  the  kingdom?”  “To  rescue  souls 
from  the  power  of  the  devil,  and  guide  them 
into  the  way  of  salvation.”  “How  many 
persons  have  you  instructed  in  your  reli- 
gion?” “Several  hundred.”  “Where  are 
they  ?”  “ They  are  innocent,  and  you  desire 

to  put  them  to  death.  I cannot  denounce 
them.”  “Will  you  renounce  your  God?”  “I 
renounce  my  God  ? Ho,  never.”  The  bishop 
answered  with  emotion,  in  a loud  and  firm 
voice.  He  w7as  then  taken  back  to  prison. 
During  the  next  few  days,  the  search  after 
the  Christians  was  carried  on  wdth  the 
greatest  severity,  and  many  were  put  in 
chains.  The  bishop,  being  of  opinion  that 
the  presence  of  the  pastor  was  hurtful  to  the 
flock,  wrote  to  MM.  Maubant  and  Chastan 
to  join  him.  A few  days  after,  they  shared 
his  imprisonment.  The  judge  made  great 
preparations  to  intimidate  the  prisoners : he 
made  them  all  three  appear  before  him. 
“What  is  the  name  of  the  person  with  whom 
you  live?”  The  bishop  answered,  “He  is 


36 


COREA. 


called  Paul  Ting,  and  is  already  in  youi 
hands.”  “Whence  do  you  obtain  money  to 
serve  for  your  maintenance?”  “We  have 
brought  it  from  our  native  country.”  “You 
had  nothing  to  live  upon  at  home ; you  are 
come  here  to  gain  a livelihood.”  “You 
would  not  say  so  if  you  were  acquainted  with 
our  country.”  “ Who  sent  you  to  this  king- 
dom ?”  “ The  Pope,  the  head  of  our  reli- 

gion.” “Who  invited  you  to  come?  by 
whose  assistance  did  you  enter  the  king- 
dom?” “Every  thing  has  been  reported  to 
you;  you  know  all ; the  Christians  called  us 
to  the  aid  of  their  souls ; Ting  Liou  and 
Tchao  accomplished  the  rest.”  The  judge 
then  said,  in  a tone  of  irony,  “Keturn  to 
your  country.”  “In  leaving  our  country  we 
made  the  sacrifice  of  our  lives:  before  our 
departure  we  knew  the  risk  to  which  we 
were  exposing  them ; but  the  salvation  of 
souls  was  more  dear  to  us  than  our  lives. 
We  shall  die  here,  and  our  God  will  crown 
us  with  eternal  glory.”  “ Tell  me  the  places 
where  those  of  your  sect  live.”  “We  should 
commit  a crime  in  betraying  them,  because 
we  should  expose  them  to  death.”  The  con- 
fessors underwent  the  torture  of  the  “board:” 
each  received  three  blows.  At  the  first 
stroke  M.  Maubant  raised  himself  up  for  a 


COREA. 


37 


moment,  crying,  “The  Coreans  are  indeed 
cruel.”  They  were  then  taken  back  to 
prison.  A number  of  mandarins  assembled 
in  this  court,  and  overwhelmed  them  with 
questions  for  three  days.  It  is  not  known 
what  were  the  questions  or  the  answers  given 
to  them.  The  prisoners  were  afterward 
transferred  to  the  royal  tribunal,*  called 
Remgrou.  In  this  prison  a bell  rings  day 
and  night,  so  that  the  inmates  are  unable  to 
understand  one  another.  When  the  judge 
wishes  to  interrogate  any  of  them,  he 
sends  an  attendant  with  a message ; the 
latter  delivers  it  in  the  ear  of  the  criminal, 
and  receives  his  answer;  they  two  alone  can 
hear  what  is  said.  The  confessors  were  in- 
terrogated before  the  court,  and  each  re- 
ceived seventy  blows  of  the  “ ruler”  on  the 
leg.  They  are  condemned  to  death. 

PETER  MAUBANT,  PRIEST. 

Peter  Maubant  was  a Frenchman.  He 
was  of  an  upright  disposition,  of  a grave, 
dignified,  and  imposing  deportment,  and  at 
the  same  time  affable,  humble,  and  modest. 


* In  this  court  criminals  of  note  are  interrogated  by  the 
king  in  person,  through  the  medium  of  the  principal  minis- 
ters 


4 


38 


COREA. 


He  suffered  much  during  his  journey  from 
Europe  to  Asia,  and  his  life  was  often  in 
danger.  He  went  first  to  China,  and  there 
made  the  acquaintance  of  Mgr.  Brugniere, 
the  first  Bishop  of  Corea,  and  arranged  with 
him  to  follow  him  to  his  vicariate.  The 
Dishop  died  on  the  journey,  and  the  priest 
found  himself  the  inheritor  of  his  powers. 
He  entered  Corea  on  the  seventh  day  of  the 
twelfth  month  of  the  year,  elmi , (26th  of  De- 
cember, 1835.)  His  first  occupation  there 
was  to  set  in  order  many  things  which  had 
gone  wrong.  He  chose  three  pupils  to  send 
to  Macao  for  the  future  requirements  of  the 
mission.  He  remained  in  the  capital  a few 
months,  in  which  time  he  learned  a little  of 
the  language.  He  then  set  out  for  the  pro- 
vinces, and,  as  he  always  travelled  on  foot, 
he  had  to  suffer  many  hardships,*  especially 
from  hunger  and  thirst,  so  as  often  to  faint 
by  the  way.  His  only  food  was  a little  rice 


* There  are  nothing  but  mountains  and  valleys  in  Corea; 
no  roads,  for  our  way  of  making  them  is  entirely  unknown : 
so  that  there  are  but  rough  and  difficult  paths,  often  thrown 
across  the  sides  of  mountains  which  are  almost  perpendi- 
cular, where  a false  step  would  precipitate  one  to  the  bottom 
of  the  valley.  Five  hours  of  such  travelling  quite  exhausts 
the  strength  of  a European. 


COREA.  39 

and  boiled  herbs,  and  bis  clothes  were  made 
of  coarse  linen. 

During  the  whole  winter  the  country  is 
covered  with  ice  and  snow.  From  prudential 
motives,  he  always  travelled  at  night.  His 
shoes*  were  cut  to  pieces  by  the  roads,  and 
his  stockings  were  full  of  holes,  but  he  went 
on  with  bare  feet,  saying  it  was  worth  while 
to  suffer  something  for  the  sake  of  saving 
souls.  He  showed  great  patience  in  in- 
structing the  ignorant  and  the  stupid.  But 
the  care  of  souls  was  not  the  only  object  of 
his  zeal.  It  would  be  difficult  to  count  the 
poor  persons  to  whom  he  gave  food  and 
clothing  in  those  times  of  scarcity.  When 
he  received  the  order  of  the  bishop  to  return, 
he  at  once  notified  it  to  M.  Chastan. 

JAMES  CHASTAN,  PRIEST. 

James  Chastan  was  a Frenchman  who  had 
many  virtues,  and  was  especially  distin- 
guished for  his  compassion,  so  that  he  spread 
abroad  the  good  odor  of  Jesus  Christ.  He 
conceived  the  idea  of  preaching  the  gospel 
to  heathen  nations,  disregarding  the  dangers 
/ 

* Corean  shoes  are  only  sandals  of  rice-straw ; travellers 
on  foot  need  almost  a pair  a day. 


40 


COREA. 


he  would  incur.  He  came  by  sea  to  Siam 
where  he  exercised  hi3  zeal  for  some  years, 
and  then  went  on  to  China  to  employ  him- 
self in  the  service  of  the  Coreans. 

He  entered  the  capital  on  the  ninth  day 
of  the  twelfth  month  of  the  year  Ping-fin, 
(17th  of  December,  1836.)  He  remained 
there  a few  months,  learned  the  language, 
and  began  his  ministry.  He  passed  through 
many  countries,  and  crossed  many  high 
mountains.  It  would  be  impossible  to  relate 
all  that  he  had  to  suffer.  He  was  most  dili- 
gent in  instructing  people  both  day  and 
night;  his  kindness  was  extreme,  and  his 
disposition  so  equable  and  tranquil,  that  no 
one  ever  heard  him  say  any  thing  which  de- 
noted the  slightest  impatience.  No  one 
could  come  near  him  without  being  inflamed 
with  the  love  of  God.  The  Christians  found 
united  in  him  a father’s  love  and  a mother’s 
tenderness.  When  he  saw  any  one  in  rags,  he 
took  off  his  own  clothes  to  cover  him ; he  gave 
his  last  penny  to  the  poor,  and  even  after  that 
procured  from  others  the  means  of  assisting 
them.  His  charity  was  extended  to  pagans  as 
well  as  Christians,  and,  as  he  never  refused 
alms  to  any  one,  he  always  returned  to  the 
capital  empty-handed.  In  the  space  of  three 
years  he  travelled  three  times  over  four  or 


COREA. 


41 


five  provinces.  He  was  just  going  to  Seoul 
when  the  persecution  was  declared  and 
many  Christians  were  arrested.  They  suf- 
fered great  privations  in  prison,  at  whicli  he 
was  so  much  pained,  that,  as  he  had  nothing  to 
give,  he  ordered  collections  to  be  made  and 
the  proceeds  to  be  transmitted  to  the  prisoners. 

As  soon  as  he  received  the  letter  of  M. 
Maubant,  he  set  out  to  join  him  with  all 
speed.  On  his  way,  he  said  to  the  Christians 
who  accompanied  him,  “I  travel  this  road 
as  joyfully  as  if  I was  going  to  a delicious 
banquet.”  When  he  joined  his  colleague, 
they  wrote  a letter  together  to  give  their 
last  admonitions  to  the  faithful ; after  which 
they  set  out  to  find  the  officers.  They  were 
immediately  taken  to  the  chief  office,  where 
cangues  were  put  upon  their  necks,  and  one 
of  their  hands  fastened  to  them  ; a large  veil 
was  thrown  over  their  heads,  and  in  that 
guise  they  were  put  on  horseback  and  con- 
ducted to  the  capital. 

As  the  three  prisoners  were  foreigners, 
the  law  did  not  determine  the  penalty  to  be 
adopted  in  their  case : they  were  therefore 
treated  as  enemies  of  the  state.  The  mode 
of  execution  which  was  employed  in  their 
case  was  different  from  the  ordinary  treat- 
ment of  criminals.  On  the  fourteenth  day 

4* 


42 


C 0 K E A. 


of  the  eighth  moon,  in  the  year  Ki-hai,  (21st 
of  December,  1839,)  a military  mandarin  of 
high  rank  went  to  the  prison,  attended  by  one 
hundred  and  twenty-seven  soldiers.  Three  lit- 
ters had  been  roughly  made  up,  consistingjof  a 
straw  seat  between  two  long  poles.  The  mis- 
sionaries were  seated  in  these  with  their  hands 
tied  behind  their  backs,  and,  surrounded  by  the 
escort  of  soldiers  and  an  immense  crowd  of 
people,  were  conveyed  to  a spot  on  the  bank  of 
the  river  situated  at  the  distance  of  a league 
from  the  city.  The  three  Europeans  had  no 
clothes  but  their  shirts  and  trousers.  Upon 
a pole  in  the  middle  of  the  plain  a flag  was 
flying,  upon  which  was  written  the  crime  for 
which  they  were  condemned.  The  soldiers 
were  drawn  up  in  a ring  round  them.  After 
the  shirts  of  the  prisoners  had  been  taken 
ofl*,  water  was  thrown  in  their  faces  and 
also  some  handfuls  of  lime.  Then  six  men 
carried  them  round  the  ring  three  times, 
each  sitting  astride  upon  a pole.  After  this 
cruel  and  grotesque  mockery,  they  were 
made  to  kneel  down,  two  arrows  were  passed 
through  their  ears,  and  a rope  fastened  to 
their  hair,*  by  which  their  heads  were  kept 


* The  Coreans  allow  their  hair  to  grow  long,  and  tie  it 
in  a knot  on  the  top  of  their  head. 


COREA. 


43 


in  an  upright  position.  A dozen  soldiers 
armed  with  sabres  manoeuvred  round  them 
as  though  fighting,  and  struck  the  martyrs 
on  the  neck  as  they  passed  by  them.  When 
M.  Chastan  received  the  first  blow  on  his 
shoulder,  he  raised  himself  for  an  instant 
and  then  fell  on  his  knees  again.  A soldier 
took  the  heads,  as  soon  as  they  were  cut  oft* 
and  placed  them  on  a board  to  present  to 
the  mandarin,  wffio  returned  to  inform  the 
court  of  the  execution. 

According  to  the  laws  of  the  kingdom, 
the  bodies  of  criminals  should  remain  on  the 
place  of  execution  during  three  days : after 
that  period  their  kinsmen  are  permitted  to 
remove  them.  While  the  remains  of  the 
three  martyrs  were  thus  lying  exposed,  some 
Christians  attempted  to  carry  them  away, 
but  were  unable  at  first  to  do  so,  as  officers 
in  disguise  were  keeping  guard  on  all  sides. 
After  three  weeks  had  elapsed,  eight  of 
them,  disregarding  the  danger  of  death, 
penetrated  by  night  to  the  place  of  martyr- 
dom. About  half  a foot  of  earth  had  been 
thrown  over  their  bodies.  They  disinterred 
them  and  found  nothing  but  bones,  some 
of  which  had  been  gnawed  by  wild  beasts. 
They  collected  them  and  buried  them  at  a 
short  distance  from  Seoul.  Every  day  a 


44  COREA. 

crowd  of  persons  of  all  ranks  came  to  pray 
over  their  tomb : but,  as  this  devotion 
might  have  been  attended  with  evil  conse- 
quences, the  catechists  caused  the  remains 
of  the  martyrs  to  be  removed  to  the  summit 
of  a lofty  mountain  apart  from  any  dwell- 
ing. 

The  bones  are  mixed : the  head  of  the 
bishop  can  alone  be  recognised : one  of  the 
three  heads  has  been  lost. 

AUGUSTINE  Y, 

HIS  WIFE  BARBARA,  AND  THEIR  DAUGHTER  AGATHA. 

Y belonged  to  a family  of  distinction. 
Before  his  conversion  to  Christianity  he  was 
a man  who  was  fond  of  society  and  pleasure. 
At  the  age  of  thirty  he  heard  the  faith  dis- 
cussed and  embraced  it.  From  that  time 
forward  his  life  became  most  exemplary. 
After  he  lost  his  property  in  the  persecu- 
tions, he  endured  poverty  with  great  pa- 
tience. Teaching  the  ignorant,  preaching  to 
sinners,  instructing  the  pagans  in  the  truths 
of  religion,  were  the  occupations  to  which 
he  devoted  himself,  in  company  with  his 
wife,  who  was  as  pious  as  himself. 

A great  number  of  pagans  might  be  men- 
tioned as  having  been  converted  by  his 


COREA. 


45 


preaching.  He  was  seized  with  all  his  family 
in  the  month  of  March,  in  the  year  1839,  and 
conveyed  to  the  prison  of  Potseng.* 

When  he  was  brought  before  the  judge, 
and  commanded  by  him  to  renounce  his 
faith  and  betray  the  other  Christians,  he 
showed  great  firmness  and  courage.  He  was 
then  severely  beaten  and  transferred  to  the 
prison  of  Kientsb.  When  the  judge  of  that 
court  perceived  among  his  family  children 
still  young  and  delicate,  he  was  moved  to 
pity,  and  employed  both  promises  and  me- 
naces, in  the  hope  of  impairing  his  resolu- 
tion; but  all  was  in  vain.  The  judge  then 
became  furious,  caused  him  to  be  beaten 
cruelly,  sent  back  to  the  other  prison  those 
of  his  children  who  were  by  law  incapable 
of  being  beheaded,  and  then  said  to  Au- 
gustine, “ Say  but  one  word,  and  you  will 
free  yourself,  your  wife,  your  brother,  and 
your  children,  and  recover  your  property.” 
“My  faith,”  answered  Augustine,  “ is  dearer 
to  me  than  all  I have  in  the  world  ; I would 
lose  every  thing  rather  than  renounce  it.” 
His  legs  were  rubbed  with  the  triangulai 
stick,  and  the  judge  then  said  to  him, 
“ Come  now,  supposing  that  you  set  no 


* The  prison  in  which  thieves  are  confined. 


46 


COREA. 


value  on  your  own  life,  will  you  not  have 
pity  on  your  wife  and  children  ?”  “ I love 

my  wife  and  my  children,  and  for  that  very 
reason  I will  not  give  them  an  example  of 
weakness.”  “ Let  him  be  beaten  until  he 
dies,”  said  the  judge  in  a passion.  The 
flesh  fell  off  in  lumps  from  the  body  of  Au- 
gustine ; his  face  and  clothes,  and  the  whole 
of  his  body,  were  covered  with  blood.  The 
spectators  turned  aside  in  horror.  His  sen- 
fence  was  delivered,  and  carried  into  execu- 
tion on  the  24th  of  May,  1839.  He  was  be- 
headed at  the  age  of  fifty-three. 

It  is  easy  to  imagine  what  the  mother’s 
heart  of  Barbara  underwent  at  the  sight  of 
the  torments  of  her  children.  She  offered 
her  sufferings  up  as  a sacrifice  to  God.  She 
remained  in  prison  six  months,  and  was  un- 
moved by  the  tortures  inflicted  upon  her. 
On  the  3d  of  September,  1839,  she  was  be- 
headed, at  the  age  of  forty-six. 

Their  daughter  Agatha  was  sent  back  to 
the  prison  of  Potseng.  This,  however,  only 
caused  her  to  suffer  more.  In  the  space  of 
ten  months, — during  which  her  captivity  in 
this  fearful  prison  lasted, — she  had  to  endure 
hunger,  cold,  sickness,  and  the  horrors  of  her 
dungeon.  She  received  three  hundred  blows 
with  a stick  and  ninety  with  a board  ; but 


COREA. 


47 


her  constancy  was  unshaken.  She  was  stran- 
gled in  prison  on  the  17th  of  January,  1840, 
when  she  was  fifteen  years  of  age. 

DAMIAN  NAM,  AND  MARY  HIS  WIFE. 

Nam  reckoned  many  mandarins  among  his 
ancestors.  At  the  age  of  thirty  he  became 
acquainted  with  the  faith  and  embraced  Chris- 
tianity. His  zeal  for  his  own  sanctification 
and  for  that  of  others  attracted  the  attention 
of  the  bishop,  and  he  was  appointed  a cate- 
chist. His  house  was  used  by  the  faithful  as 
an  oratory,  and  the  missionaries  frequently 
lodged  there.  During  the  persecution  he 
gave  shelter  to  many  persons,  and  they  used 
laughingly  to  say  to  him,  “ What  will  pos- 
terity say  of  you  ?”  “ It  is  my  one  desire,”  an- 
swered he,  “ that  it  should  be  said  that  Da- 
mian Nam  was  a martyr  of  Jesus  Christ.” 
He  was  captured  one  night,  with  all  his 
family.  The  episcopal  ornaments — which 
he  kept  in  his  house — fell  into  the  hands  of 
the  officers.  The  captives  were  confined  in 
the  Potseng.  From  the  part  of  the  prison 
wThich  he  occupied,  Damian  overheard  his  wife 
upbraiding  the  jailers  with  their  want  of  re- 
spect toward  her,  and  cried  out  to  her,  in  a 
loud  voice,  “We  are  prisoners  for  the  sake 


18 


COREA. 


of  Jesus  Christ,  and  should  therefore  be  like 
lambs  destined  to  death.  Let  us  imitate  him, 
and  not  lose  so  good  an  opportunity  of  suf- 
fering for  the  glory  of  his  name.”  Mary 
heard  him  say  this,  and  from  that  time  for- 
ward endured  both  pain  and  insult  without 
uttering  a word  of  complaint. 

When  the  day  dawned,  the  judge  ordered 
Damian  to  be  brought  before  his  tribunal. 
“ Tell  me  honestly,  at  once,  to  whom  this 
great  cap  [speaking  of  the  mitre  which  he 
had  before  him]  and  these  vestments  of  sac- 
rifice belong,  and  where  they  have  come 
from.”  “ Our  priest  Tcheou*  used  them 
formerly : it  was  he  who  brought  them  from 
China.”  “That  is  false:  these  marks  of 
sweat  are  recent,  and  prove  that  they  have 
been  used  at  a later  period.  This  cap,  be- 
sides, has  the  appearance  of  being  new.” 
Damian  made  no  answer.  “Abandon  this 
foreign  religion,  and  save  your  own  life  and 
the  lives  of  your  wife  and  children.”  “My 
religion,  which  you  call  foreign,  is  of  all 
times  and  of  all  places.  I have  known  and 
practised  it  for  eight  years,  and  I will  never 
renounce  it.”  “You  are  acquainted  with 
the  Christians : tell  me  the  houses  where 


* A Chinese  priest  martyred  in  1801. 


COREA. 


49 


they  live.”  “Among  the  commandments 
of  our  God  there  is  one  which  forbids  us  to 
do  injury  to  our  neighbor:  so  I cannot  de- 
nounce them.”  He  was  examined  several 
days  consecutively,  and  at  each  interrogatory 
he  underwent  cruel  tortures.  He  was  then 
removed  to  Kientso,  and  the  judge  of  that 
court  asked  him  the  same  questions.  “ Tor- 
ture me  till  I expire,  if  you  will ; I have  but 
one  thing  to  say : I am  a Christian,  and  I 
will  remain  one  until  my  death.  You  will 
get  no  other  answer  from  me.”  The  judge 
ordered  that  he  should  thrice  receive  thirty 
blows  of  the  “ruler,”  on  the  leg,  and  con- 
demned him  to  death.  A few  days  before  the 
execution,  Damian  wrote  to  his  wife,  “ This 
world  is  only  a place  of  travel:  our  home  is 
in  heaven.  We  are  suffering  for  the  Lord’s 
sake  : a few  more  hours  of  pain,  and  we  shall 
meet  forever  in  the  abode  of  glory.”  He 
went  quite  joyfully  to  the  place  of  execution, 
and  never  ceased  praying  up  to  the  moment 
when  his  head  fell  under  the  sword  of  the 
executioner,  on  the  24th  of  May,  1839.  He 
was  thirty-eight  years  of  age. 

His  wife  Mary  possessed  a more  than  ordi- 
nary amount  of  intelligence  and  courage. 
Full  of  piety  and  zeal,  she  used  to  prepare 
persons  of  her  own  sex,  in  the  house  of  her 

D 5 


50 


COREA. 


husband,  to  receive  the  sacraments  worthily. 
To  the  tortures  which  she  endured  in  her 
own  person  were  added  those  of  her  son, 
then  twelve  years  old.  Almost  daily,  mes- 
sages were  sent  to  her  that  he  had  been 
beaten  with  rods,  or  that  he  was  dying  with 
hunger,  or  wasting  away  with  the  fevers  of 
the  pestilent  dungeons.  Her  heart  was  pierced 
with  sorrow,  but  she  remained  steadfast. 
After  frequently  suffering  torture,  she  was 
beheaded,  on  the  3d  of  September,  1839,  at 
the  age  of  thirty-six. 

PETER  KOUEN. 

Peter  was  born  of  Christian  parents.  His 
family  was  extremely  poor,  although  it  be- 
longed to  the  second  class  of  citizens.*  He 
gained  his  livelihood  by  carrying  on  a small 
trade.  As  he  was  naturally  of  an  amiable 
disposition,  the  Christians  of  the  provinces 
used  to  have  recourse  to  him  when  they  came 
to  the  capital  to  buy  goods ; and  he  attended 
to  them  with  the  utmost  regularity.  But, 
what  is  still  more  to  his  praise,  he  was  most 


* There  are  four  classes  of  citizens  in  Corea:  the  nobility, 
who  alone  are  entitled  to  hold  high  dignities ; the  burghers, 
who  can  aspire  to  lesser  offices ; the  lowest  class,  and  the 
slaves. 


COREA. 


51 


exact  in  fulfilling  his  religions  duties.  He 
was  captured  in  the  month  of  December, 
1838,  and  tortured  cruelly ; but  his  constancy 
never  failed.  The  judge  said  to  him,  “ Why 
do  you  practise  the  religion  of  the  Lord  of 
Heaven  ?”  “ God  created  heaven  and  earth, 

and  he  is  the  Father  of  all  men.  He  heaps 
so  many  benefits  upon  them  that,  whatever 
they  do,  they  cannot  pay  him  back  the  ten- 
thousandth  part.  In  gratitude  for  each  one 
of  his  favors,  I honor  him,  and  will  honor 
him  always,  whether  you  will  it  or  no.”  The 
judge,  in  a rage,  ordered  the  executioners  to 
beat  him,  and  afterward  said  to  him,  “ De- 
nounce the  people  of  your  sect.”  “My  re- 
ligion forbids  me  to  do  injury  to  my  neigh- 
bor : how  then  can  I let  a word  escape  my 
lips  which  would  pierce  their  hearts  like  a 
sword  ?”  After  some  time  he  was  transferred 
to  Kientso.  The  judge  of  that  court  had 
some  good  qualities,  and  condemned  Chris- 
tians to  death  with  the  greatest  reluctance. 
He  would  use  every  kind  of  persuasion  to 
draw  from  them  a single  word  of  apostasy, 
that  he  might  dismiss  them  to  their  homes. 
He  used  to  say  to  them,  “You  Christians 
are  indeed  strange  people ; you  might  be 
expected  to  beg  me  to  spare  your  lives,  as 
other  criminals  do ; but,  on  the  contrary,  it 


I 


52  COREA. 

is  I who  beseech  yon  to  preserve  them  your 
selves.  Speak  but  one  word,  and  all  is  at  an 
end,  and  you  may  return  home.”  The  kind- 
ness of  this  judge,  however,  was  no  less  cruel 
to  the  faithful,  since  he  prolonged  their  lives 
in  hopes  of  forcing  them  to  apostatize,  and 
thus  caused  them  double  sufferings.  He  acted 
in  this  manner  in  the  case  of  Peter.  He  left 
it  to  the  discretion  of  the  criminals  in  prison 
to  torture  him,  and  the  latter  fully  carried 
out  his  intention.'  They  overwhelmed  the 
sufferer  with  blows,  and  twice  left  him  for 
dead.  Peter  underwent  three  interrogatories, 
and  at  each  of  them  suffered  the  punishment 
of  the  “triangular  stick.”  His  flesh  was  de- 
tached from  the  hones  and  scattered  over  the 
ground.  His  tranquillity  remained  unaltered, 
and  heavenly  calmness  and  joy  overspread 
his  countenance.  The  officers,  as  they  were 
conducting  him  back  from  the  court  to  prison, 
said  to  him,  by  order  of  the  judge,  “ You 
have  but  to  utter  a single  word, — it  matters 
not  whether  it  be  true  or  false, — only  say  that 
you  are  not  a Christian,  and  you  are  at  once 
dismissed.  Afterward  you  can  practise  your 
religion  as  much  as  you  please.”  “My  re- 
ligion,” replied  Peter,  “is  dearer  to  me  than 
all  else  in  the  world : to  abandon  it  would 
be  worse  than  death.”  He  was  condemned 


COREA. 


53 


to  be  beheaded.  His  joy  was  redoubled  as 
he  was  going  to  the  place  of  execution.  A 
smile  was  visible  upon  his  countenance  even 
after  his  head  was  severed  from  his  body. 
He  was  martyred  on  the  24th  of  May,  1839, 
in  the  thirty -fifth  year  of  his  age. 

AGATHA  Y,  WIDOW. 

Agatha  lost  her  father  at  an  early  age. 
Her  mother  greatly  neglected  her  religious 
instruction,  and  married  her  to  a pagan,* 
who  at  the  end  of  three  years  left  her  a 
widow,  and  childless.  She  returned  to  her 
father’s  house,  received  instruction  in  the 
Christian  religion,  and  practised  it  in  the 
most  exemplary  manner.  After  the  death 
of  her  father  the  property  of  the  family 
gradually  diminished,  and  was  at  length  ex- 
hausted. She  had  to  suffer  much  on  account 
of  her  poverty,  and  endured  all  without 
complaint.  She  was  seized  in  the  early  part 
of  the  year  1835,  but  remained  firm  when 
tempted  to  apostatize  and  to  betray  the 
Christians.  The  judge  handed  her  over  to 
the  executioners,  who,  after  stripping  her  of 

* Before  the  arrival  of  the  missionaries,  the  Coreans, 
both  children  and  adults,  received  baptism  only  in  articulo 
mortis. 


5* 


54 


COREA. 


her  clothes,  suspended  her  by  the  arms,  and 
beat  her  with  rods  until  her  body  was 
bruised  all  over.  As  she  remained  in- 
flexible, she  was  condemned  to  death. 
Agatha  endured  the  sufferings  and  priva- 
tions of  her  prison  for  four  years,  without 
showing  the  least  weakness.  At  length  her 
sufferings  came  to  an  end ; she  was  be- 
headed on  the  24th  of  May,  1839,  at  the  age 
of  fifty-six. 


MAGDALEN  KIM,  WIDOW. 

The  parents  of  Magdalen  were  poor.  Her 
father  departed  from  this  world  soon  after 
her  birth.  She  lived  under  the  guardian- 
ship of  her  mother,  a bad  and  ill-tempered 
woman.  Notwithstanding  the  evil  example 
which  she  had  before  her,  she  continued  the 
practice  of  virtue  from  her  infancy.  She 
desired  to  preserve  her  virginity,  but  her 
mother  compelled  her  to  marry.  After  a 
few  years  she  lost  her  husband  and  children, 
and  returned  to  her  mother’s  house.  It 
-would  be  impossible  to  relate  all  she  had  to 
suffer  from  the  bad  disposition  of  the  latter; 
but  nevertheless  she  was  alwa3Ts  submissive 
to  her,  and  never  allowed  herself  to  be  want- 
ing in  the  discharge  of  her  filial  duties.  She 


COREA. 


55 


suffered  afi  patiently  and  sweetly,  and  with- 
out complaint.  In  order  to  try  her,  and 
render  her  more  perfect,  God  permitted  that 
her  mother  should  live  to  a great  age. 
She  was  well  acquainted  with  her  religion, 
and  used  to  preach  it  to  the  pagans,  of  whom 
she  converted  several.  The  baptism  of 
dying  children  was  also  one  of  the  special 
objects  of  her  zeal.  She  had  an  ardent 
desire  of  shedding  her  blood  for  the  glory 
of  Jesus  Christ.  When  she  was  seized  and 
brought  before  the  judge,  in  the  year  1836, 
she  boldly  explained  to  him  the  mysteries  of 
our  faith.  Her  courage  made  her  triumph 
over  her  executioners  and  their  tortures. 
After  she  was  condemned  to  be  beheaded, 
she  remained  for  three  years  in  prison,  where 
she  had  to  endure  a longer  and  more  glori- 
ous martyrdom.  At  length  she  consummated 
it  on  the  24th  of  May,  1839,  at  the  age  of 
sixty-six. 

BARBARA  HAU,  WIDOW. 

The  parents  of  Barbara  were  Christians, 
and  brought  her  up  in  the  faith  from  her  in- 
fancy ; but  she  profited  little  by  their  instruc- 
tions. After  passing  her  youth  in  careless- 
ness and  dissipation,  she  married  a pagan. 


56 


COREA. 


One  day  her  mother,  as  she  was  going  to 
visit  her,  met  at  the  door  Magdalen  Kim,  of 
whom  we  have  spoken  above.  They  both 
went  in,  and  earnestly  entreated  her  to 
change  her  life : it  was  a moment  of  grace 
for  Barbara;  she  was  converted,  and  from 
that  time  forward  was  an  example  of  all 
Christian  virtues.  God  willed  to  try  her, 
and  took  away  her  husband  and  children 
one  after  the  other.  When  she  was  not 
more  than  thirty  years  of  age,  she  returned 
to  her  mother’s  house,  and  lived  with  her  in 
the  practice  of  virtue.  She  fasted  very  fre- 
quently : and  being  animated  with  zeal  for 
the  glory  of  God  and  the  salvation  of  souls, 
she  preached  to  the  pagans  and  baptized 
their  dying  children,  and  exhorted  sinners 
to  penance.  She  was  captured  with  Mag- 
dalen Kim,  and,  after  suffering  in  her  com- 
pany both  the  tortures  of  the  executioners 
and  the  pains  of  the  prison,  was  beheaded 
on  the  same  day,  at  the  age  of  forty-eight. 


ANNE  PAK. 

Anne  was  born  in  a small  village  situated 
on  the  banks  of  the  river  which  flows  by  the 
capital.  Her  parents  were  Christians.  As 
she  was  naturally  slow  and  backward,  she 


COREA. 


57 


had  great  difficulty  in  learning  the  truths  of 
religion.  She  consoled  herself  by  saying, 
“ Since  I cannot  know  my  God  as  I should 
desire  to  do,  I will  at  least  endeavor  to  love 
him  with  all  my  heart.”  At  the  age  of 
eighteen  she  was  married  to  a Christian, 
and  brought  up  her  children  in  sentiments 
of  religion.  She  felt  particular  devotion  in 
meditating  on  the  Passion  of  our  Lord : the 
sight  of  his  five  wounds  was  sufficient  to 
draw  abundant  tears  from  her  eyes.  When 
she  heard  persecution  mentioned,  her  coun- 
tenance, far  from  growing  pale,  became,  on 
the  contrary,  more  animated.  She  was 
arrested  with  her  husband  and  eldest  son. 
The  latter  had  numerous  friends  at  court, 
who  did  all  in  their  power  to  make  them 
apostatize,  and  at  length  effected  their  pur- 
pose: they  were  then  set  at  liberty.  Anne, 
however,  remained  firm.  A hundred  times 
the  judge  tried  to  shake  her  determination 
by  severity  or  by  kindness,  but  his  endea- 
vors were  vain.  Very  frequently  she  suffered 
torture  till  pieces  of  her  flesh  fell  on  the 
ground,  and  her  bones  were  laid  bare.  Her 
husband  and  son  came  to  see  her  daily,  and 
entreated  her  to  say  but  one  word,  and  leave 
the  prison.  They  represented  to  her  the 
desolation  of  her  family,  her  old  mother  at 


58 


COREA. 


the  point  of  death,  her  children  crying  out 
for  her,  but  her  resolution,  stronger  than  the 
ties  of  flesh  and  blood,  succeeded  in  over- 
coming this  temptation,  more  dreadful  than 
any  torture.  She  reproached  them  with 
their  baseness.  “What,”  she  said,  “for  a 
few  days  of  life  will  you  expose  yourselves 
to  everlasting  death?  Instead  of  soliciting 
me  to  transgress,  you  should  exhort  me  to 
remain  steadfast.  Return,  return  rather  to 
God,  and  envy  me  my  happiness.”  The 
judge  said  to  her,  “ Your  husband  and  son 
have  left  the  prison  and  returned  to  their 
family;  with  one  word  you  may  do  the 
same;  they  conjure  you  to  speak,  and  you 
remain  unmoved ; your  heart  is  of  bronze, 
you  have  no  feelings.  Do  you  think  life  an 
evil?”  Anne  answered,  “If  my  husband 
and  son  have  apostatized  it  is  their  own  affair. 
For  my  part,  I am  resolved  to  preserve  my 
faith  and  to  die  for  it.”  The  judge  ordered 
her  to  be  beaten  with  the  ruler,  and  then 
condemned  her  to  death.  Anne  remained 
in  prison  for  three  months,  and  received  the 
crown  of  martyrdom  on  the  24th  of  May, 
\ 1839,  at  the  age  of  fifty-seven. 


COREA. 


59 


AGATHA  KIM,  WIDOW. 

It  is  the  ordinary  way  of  God,  in  dealing 
with  the  world,  to  make  use  of  the  weakest 
and  lowliest  as  instruments  in  confounding 
all  that  is  strong  and  powerful.  This  is  well 
shown  in  the  following  account. 

Agatha  Kim  was  born  of  pagan  parents, 
living  in  extreme  poverty:  she  was  of  ex- 
cessively limited  powers  of  mind.  One  of 
her  sisters,  a Christian,  was  desirous  of  draw- 
ing her  to  Christianity,  and  used  every 
endeavor  to  teach  her  the  essential  truths 
of  the  faith,  but  was  unable  to  succeed.  Of 
all  her  daily  instructions  Agatha  only  re- 
membered the  names  of  Jesus  and  Mary. 
Her  husband  was  a zealous  pagan,  addicted 
to  innumerable  superstitions.  As  Agatha 
was  only  superficially  acquainted  with  the 
faith,  she  used  to  follow  his  example.  One 
day  her  sister  came  to  see  her,  and  con- 
vinced her  of  the  vanity  of  idols  and  the 
folly  of  those  tvho  place  their  trust  in  them. 
Agatha  immediately  threw  them  into  the 
fire,  without  troubling  herself  as  to  what  her 
husband  might  say  to  her.  Since  she  was 
unable  to  acquire  the  necessary  knowledge 
and  prayers,  she  could  not  receive  baptism. 


60 


COREA. 


She  was  arrested  in  1836,  and  brought 
before  the  court  of  the  Potseng.  The  judge 
said  to  her,  “ You  are  weak  enough  to  be- 
lieve that  the  teaching  of  the  Christians  is 
true,”  Agatha  answered,  “I  am  a poor 
wretched  creature,  and  I only  know  Jesus 
and  Mary:  I have  learned  nothing  more.” 
“Your  bones  shall  be  broken,  and  you  shall 
be  beaten  until  you  expire,  if  you  will  not 
renounce  Jesus  and  Mary.”  “Were  it 
necessary  to  die,  I will  never  renounce  Jesus 
and  Mary.”  During  the  interrogatories  and 
tortures  which  she  underwent,  the  only 
words  which  she  uttered  were  the  names  of 
our  Savior  and  his  holy  Mother.  Her  faith, 
although  but  little  enlightened,  remained 
unshaken,  and  her  courage  excited  universal 
admiration.  The  judge  was  unable  to  over- 
come her  determination,  and  sent  her  to  the 
Kientso.  When  she  entered  the  prison  the 
Christians  said  laughingly  to  her,  “Ah,  here 
is  Agatha,  who  knows  Jesus  and  Mary,  and 
nothing  else.”  They  praised  her  intrepidity, 
instructed  her  iu  the  necessary  truths,  and 
baptized  her.  After  she  had  gained  new 
strength  in  the  sacrament  of  regeneration, 
she  underwent  the  three  interrogatories  in 
the  court  of  Kientso  with  equal  fortitude, 
making  the  same  answers  as  have  been 


COREA. 


61 


given  above.  The  judge  condemned  her  to 
be  beheaded ; but  this  sentence  was  not  car- 
ried out  until  the  twenty-fourth  of  May, 
1839.  She  went  to  execution  in  company 
with  eight  other  martyrs,  with  the  same  firm- 
ness that  she  had  displayed  before  her  judges. 
She  was  fifty-four  years  of  age. 

LUCY  PAK, 

MAID  OF  HONOR  TO  THE  QUEEN. 

Lucy  belonged  to  a rich  family.  Distin- 
guished for  beauty  and  talent,  she  was  intro- 
duced at  the  court,  and  placed  among  the 
queen’s  maids  of  honor.  Her  ability,  pru- 
dence, and  sweetness  of  manner  raised  her 
above  her  companions  and  obtained  for  her 
the  first  place  among  them.  She  succeeded, 
although  a pagan,  in  preserving  herself  pure 
and  chaste  in  the  midst  of  license.  At  the 
age  of  thirty  she  heard  Christianity  spoken 
of,  and  conceived  a great  desire  of  practising 
it.  This  was  impossible  at  court.  She, 
therefore,  returned  to  her  family  under  the 
pretext  of  sickness.  As  her  mother  was  no 
more,  and  her  father  refused  to  hear  the 
faith  spoken  of,  she  left  her  family  and  re- 
tired to  the  house  of  one  of  her  relations. 

In  the  course  of  a few  months  the  whole 
6 


62 


COREA. 


♦ 


family  became  Christian.  Lucy,  rejoicing  in 
the  treasure  which  she  had  discovered  in  the 
faith,  never  ceased  thanking  God  for  his 
gift.  She  renounced  the  vain  pomps  of  the 
world,  and  devoted  herself  to  the  exercise 
of  Christian  humility.  She  felt  especial 
sweetuess  in  meditating  at  the  foot  of  a 
crucifix.  The  sight  of  the  Five  Wounds  of 
Jesus  made  her  tears  flow.  Her  words  and 
actions  were  a sacrifice  of  praise  which  she 
daity  offered  to  God,  and  in  mortification 
and  fervor  she  was  the  model  of  the  rest. 
When  the  persecution  broke  out,  she  re- 
tired to  the  house  of  one  of  her  friends, 
named  Agatha  Tsen,  and  the  two  families 
were  united.  One  day  they  were  discussing 
the  course  which  they  should  take  to  avoid 
being  arrested,  when  the  officers  suddenly 
appeared  before  them.  “ It  is  the  will  of 
God,”  said  they:  “we  must  suffer  for  his 
sake.”  Far  from  being  troubled,  Lucy  went 
to  meet  them,  brought  them  into  the  house, 
and  ordered  meat  and  drink  to  be  prepared 
for  them.  When  she  was  brought  before 
the  tribunal,  the  judge  said  to  her,  “You 
are  not  one  of  the  common  people:  how  is  it 
that  you  follow  so  contemptible  a religion  ?” 
“ Our  religion  has  nothing  contemptible  in 
it,”  answered  Lucy:  “God  has  created  hea- 


COREA. 


63 


ven  and  earth,  and  all  that  they  contain;  all 
men  owe  their  being  to  him,  and  in  conse- 
quence their  praise  and  adoration.”  “ Re- 
nounce your  religion  and  denounce  your 
accomplices.”  “ God  is  my  Creator  and  my 
Father,  I cannot  deny  him;  he  forbids  me 
to  injure  my  brethren,  I cannot  betray 
them.”  The  judge  ordered  her  to  be  taken 
to  the  Kientso,  with  her  hands  tied  behind 
her  back.  Before  the  latter  tribunal  Lucy 
was  cruelly  beaten ; her  legs  were  tortured 
until  little  more  than  the  bones  remained. 
In  the  midst  of  the  blows  a supernatural 
calmness  was  visible  in  her  countenance. 
“Now,”  she  said,  “I  begin  to  understand  a 
little  the  sufferings  of  Jesus  Christ  and  of 
his  holy  Mother;  until  now  I had  never 
formed  a just  idea  of  them.”  In  the  course 
of  two  or  three  days  her  legs  became  per- 
fectly well,  and  appeared  even  stronger  than 
before.  This  extraordinary  cure  surprised 
every  one;  but  the  judge,  in  his  blindness, 
attributed  it  to  the  use  of  magic.  During 
the  interrogatory  she  explained  the  faith  so 
clearly  that  the  mandarin  was  unable  to 
reply,  and  kept  silence.  He  condemned  her 
to  death;  but  she  remained  two  months  in 
prison,  and  supported  with  constancy  all  its 
privations.  She  wrote  a letter  to  the  Chris- 


64 


COREA. 


tians,  in  which  she  exhorted  them  to  be 
patient  in  their  tribulation,  and  to  remain 
firm  in  the  faith ; she  also  spoke  so  affect- 
ingly  of  the  blessings  of  God  that  the 
readers  shed  tears.  It  is  to  be  lamented 
that  this  letter  has  been  lost.  During  the 
time  of  her  captivity  she  exercised  the  func- 
tions of  an  apostle ; encouraging  the  Chris- 
tians by  her  words  and  example,  consoling 
the  afflicted,  and  sustaining  the  weak.  She 
approached  the  place  of  execution  praying, 
and  was  beheaded  at  the  age  of  thirty-nine, 
on  the  24th  of  May,  1839. 


MARY  HEING. 

Mary  possessed  an  upright  spirit  and  a 
compassionate  heart.  She  lived  in  perfect 
peace  with  her  sister,  and  practised  all  the 
duties  of  a Christian.  Her  love  toward  God 
and  her  charity  toward  her  neighbor  made  her, 
even  in  her  own  poverty,  find  means  to  assist 
the  poor.  She  was  seized,  with  her  sister, 
and  endured  with  firmness  the  torments  of 
the  prison  to  which  she  was  consigned.  After 
five  months  of  captivity  and  suffering,  she 
was  beheaded  on  the  24th  of  May,  1839,  in 
the  thirty-fourth  year  of  her  age. 

The  execution  of  the  Christians  is  con 


COREA. 


65 


ducted  in  the  following  manner,  and  is  iden- 
tical with  that  of  criminals  condemned  to 
suffer  capital  punishment.  On  the  appointed 
day  a cart  is  brought  to  the  gate  of  the  prison, 
and  in  the  middle  of  it  is  raised  a cross,  higher 
than  the  ordinary  stature  of  a man.  When 
all  is  ready,  the  executioner  takes  the  con- 
demned person  on  his  shoulders,  and  binds 
him  to  the  cross  by  the  arms  and  by  the  hair, 
placing  a piece  of  wood  under  his  feet  to 
sustain  him.  He  then  gives  the  signal  for 
departure.  As  soon  as  the  procession  arrives 
at  the  western  gate  of  the  city,  which  is  situ- 
ated at  the  top  of  a steep  bank,  the  execu- 
tioner removes  the  board  from  beneath  the 
feet  of  the  sufferer,  and  the  driver  drives  the 
oxen  rapidly  down  the  hill.  As  the  road  is 
rough  and  covered  with  stones,  the  cart  jolts 
dreadfully,  and  the  body  of  the  martyr,  now 
only  sustained  by  the  arms  and  the  head,  is 
thrown  violently  to  the  right  and  to  the  left, 
so  as  to  cause  horrible  suffering.  At  the  foot 
of  the  hill  is  the  place  of  execution.  The 
executioner  unbinds  the  Christian  and  strips 
him  of  his  clothes.  He  then  makes  him  lay 
his  head  on  a block  of  wood,  and  cuts  it  off*. 


6 


66 


COREA. 


On  the  20th  of  July,  1839,  the  following 
' eight  martyrs  were  beheaded  outside  the 
western  gate. 

JOHN  BAPTIST  Y. 

John  was  the  younger  brother  of  Augus- 
tine, whose  martyrdom  has  been  already  re- 
lated. He  embraced  Christianity  with  his 
elder  brother,  wrhen  he  was  twenty-eight 
years  old.  His  fervor  attracted  the  attention 
of  the  catechists,  who  sent  him  to  Pekin 
in  the  suite  of  the  embassy  to  negotiate 
affairs  of  religion.  He  performed  this  jour- 
ney twice.  The  priests  of  the  capital,  in  ad- 
miration of  his  piety,  conferred  upon  him 
baptism  and  the  other  sacraments.  John 
Baptist,  after  his  return  to  his  country,  ab- 
stained from  flesh-meat  during  the  rest  of 
his  life,  and  made  a resolution  to  live  in 
celibacy.  His  exterior  was  that  of  a man 
absorbed  in  God ; and  on  this  account  the 
Christians  used  to  say  that  he  had  received 
in  the  sacraments  the  fulness  of  the  Holy 
Ghost.  He  had  a great  desire  to  shed  his 
blood  for  Jesus  Christ.  He  was  arrested 
wTith  his  brother,  and  underwent  the  same 
tortures  as  the  latter,  with  equal  constancy. 
After  sentence  was  passed  upon  him,  he  re- 
mained in  prison  for  six  months,  and  thus 


COREA.  67 

increased  his  reward.  He  received  the  palm 
of  martyrdom  at  the  age  of  thirty-nine. 

MAGDALEN  Y, 

HER  MOTHER  MAGDALEN,  TERESA  HER  AUNT,  BAR 
BARA  HER  SISTER,  AND  BARBARA  HER  NIECE.* 

Magdalen  Y belonged  to  a family  of  noble 
descent  hut  possessed  of  little  property. 
Her  father  was  a pagan,  and  held  the  Chris- 
tian religion  in  abhorrence.  This  obliged 
Magdalen,  her  mother,  her  aunt,  and  her 
sister  to  practise  it  in  secret.  When  she 
became  of  an  age  to  marry,  her  father  wished 
to  give  her  in  marriage  to  a pagan.  In  this 
extremity  Magdalen  resolved  to  preserve  her 
virginity  by  flying  from  her  father’s  house. 
She  had  a young  Christian  slave  for  her  maid ; 
and  this  was  the  plan  she  devised.  One  even- 
ing she  took  the  servant  into  her  confidence, 
and  said  to  her,  “ The  distance  from  here  to 
the  capital  is  three  leagues.  I do  not  know 
the  way ; but  my  father  is  to  go  there  to- 
morrow. You  must  follow  him  at  a distance, 
without  losing  sight  of  him ; and  I,  in  my 


* The  Christian  women  of  Corea  have,  for  some  reason 
which  is  not  known,  an  extraordinary  devotion  to  S.  Bar- 
bara, and,  if  it  were  permitted  them,  would  almost  all  bear 
the  name  of  this  saint. 


68 


C0EEA. 


turn,  will  follow  you  in  the  same  way.” 
During  the  night  she  made  her  preparation, 
changed  her  clothes  for  others  old  and  worn 
out,  and  wTent  out  privately,  carrying  with 
her  the  clothes  which  she  had  taken  off.  The 
house  was  situated  in  the  mountain,  not  far 
from  a forest.  Magdalen  went  into  the  wood, 
sprinkled  the  clothes  with  her  blood,  tore 
them  up,  and  threw  the  pieces  about  in  dif- 
ferent directions.  Her  father  set  out  at  an 
early  hour  on  his  way  to  the  city,  the  slave 
after  him,  and  Magdalen  after  the  slave. 
When  she  reached  the  capital,  she  went  to 
the  house  of  her  aunt  Teresa.  “01i,  my 
God!”  cried  the  latter,  “what  a state  you  are 
in ! what  misfortune  have  you  to  tell  me  ?” 
Magdalen  was  dressed  in  rags  and  covered 
all  over  with  blood.  “ Hush  !”  she  replied  ; 
“you  shall  know  all;  say  no  more.”  She 
then  related  every  thing  that  had  taken 
place.  She  had  not  finished  speaking,  when 
word  was  brought  that  her  father  was  at  the 
door.  She  hastily  retired  to  a place  apart, 
while  her  father  entered  and  greeted  his 
sister. 

In  the  mean  time  at  Magdalen’s  home  all 
are  astonished  at  her  not  making  her  ap- 
pearance. They  call  her,  hut  there  ^is  no- 
answer ; they  open  the  door  of  her  room,  but 


COREA. 


69 


no  one  is  there ; they  seek  her  everywhere  in 
vain.  The  uneasiness  of  her  mother  may  he 
easily  imagined.  Her  uncle  leaves  the  house 
and  penetrates  into  the  wood;  seeing  marks 
of  blood,  he  grows  pale;  he  follows  them  up 
and  reaches  the  bloody  shreds  of  her  clothes. 
He  immediately  proceeds  in  haste  to  the  city, 
and  sorrowfully  enters  the  house  in  which 
his  brother  was  still  conversing  with  Teresa. 
“ Misery  ! misery  !”  cried  he,  “ the  tiger  has 
devoured  our  child.”  “My  child!”  said  the 
father,  and  fell  senseless  to  the  ground.  He 
was  brought  to  himself  again ; nothing  was 
heard  but  loud  cries  and  weeping.  Teresa 
alone  was  acquainted  with  the  secret,  and, 
that  she  might  not  betray  it,  she  wept  like 
the  rest.  The  two  brothers  returned  in  haste 
to  their  family,  and  informed  the  mandarin 
of  the  misfortune  which  had  happened. 
The  mandarin  sent  out  some  men  to  kill  the 
tiger;  but  they  searched  every  corner  of  the 
forest  without  meeting  with  any  tiger.  The 
relations  of  Magdalen  passed  three  months 
in  tears  and  lamentation.  Meanwhile  her 
mother  became  acquainted  with  the  secret, 
and  from  that  time  appeared  less  sorrowful. 
Her  husband  perceived  it,  and  suspected  that 
his  daughter  was  not  dead.  He  said  to  his 
wife,  “You  seem  to  be  less  sad  than  you 


70 


COREA. 


have  been  hitherto.  Tell  me  the  truth,  is  our 
daughter  still  living?  Tell  me  all.  I pledge 
myself  not  to  oppose  in  any  way  her  desire 
for  the  future.”  His  wife  informed  him  of 
the  circumstances.  The  father  rushed  in  a 
transport  of  joy  to  the  house  in  which  his 
daughter  was  concealed,  embraced  her  ten- 
derly, and  said  to  her,  “It  is  enough  for  me 
to  find  you  still  alive;  henceforth  follow  your 
own  inclination.  I no  longer  oppose  your  re- 
maining unmarried.”  Thus  Magdalen  pre- 
served her  chastity  from  danger.  Her  father 
even  allowed  her  to  remain  with  her  aunt, 
and  to  practise  her  religion  with  perfect 
freedom. 

Her  elder  sister  Barbara  found  herself  ex- 
posed to  danger  under  circumstances  nearly 
similar.  She  had  been  promised  in  mar- 
riage to  a pagan,  and  as  the  time  fixed  for  the 
ceremony  approached,  she  felt  a virtuous  ab- 
horrence of  a marriage*  contrary  to  the  laws 
of  the  Church.  She  professed  to  be  suffering 
from  a malady  in  the  legs,  and  remained  in 
a sitting-posture  for  three  months.  Her  be- 


* In  this  barbarous  country  parents  promise  their  children 
in  marriage,  and  even  marry  them,  without  regarding  the 
feelings  of  the  latter,  who  have  to  bow  their  head  beneath 
the  yoke  without  saying  a word.  Thus  there  are  few  happy 
marriages  and  numerous  domestic  quarrels. 


COREA. 


71 


trothed  sought  his  fortune  elsewhere.  A 
Christian,  who  was  acquainted  with  the  cause 
of  her  illness,  asked  her  of  her  father,  who 
granted  the  request.  At  the  end  of  two 
years  he  left  her  a widow.  As  Barbara  could 
not  practise  her  religion  as  she  desired  in  the 
family  of  her  husband,  she  went  and  lived 
with  her  aunt  and  sister.  They  spent  several 
years  together  in  the  exercise  of  virtue  and 
in  extreme  poverty.  In  the  month  of  March, 
1839,  their  mother  came  to  the  city  to  make 
her  confession,  and  went  to  the  house  of 
Teresa,  where  she  also  found  two  other 
Christians,  named  Martha  and  Lucy  Kim. 
The  persecution  -was  then  raging  in  all  its 
violence,  and  the  conversation  turned  on  the 
happiness  of  shedding  one’s  blood  for  Jesus 
Christ.  These  six  courageous  women  took 
the  resolution  of  going  out  to  seek  martyr- 
dom. Just  at  this  moment  the  news  was 
brought  them  that  the  house  of  Damian  Yam 
had  been  broken  into,  and  that  the  officers 
were  pillaging  it.  They  immediately  went 
out,  and  presented  themselves  before  the 
latter.  “You  are  at  war  with  the  Christians,” 
said  they:  “here  are  six  of  them,  bind  us  and 
take  us  to  prison.”  The  officers,  in  their  sur- 
prise, refused  to  believe  them.  “We  are 


COREA. 


72 

Christians ; do  not  doubt : here  is  a proof  of 
it,”  they  replied,  holding  up  their  rosaries. 

The  officers  bound  their  hands  behind  their 
backs,  and  led  them  to  prison.  The  judge 
ordered  them  to  be  brought  before  his  tribu- 
nal, and  addressed  them  as  follows : — “Do you 
believe  that  the  doctrine  of  the  Christians  is 
the  true  one?”  “Certainly,  if  we  had  any 
doubt  on  this  point,  we  should  not  now  be 
here  before  you.”  “Renounce  this  religion, 
and  give  up  to  me  the  books  which  treat  of 
it.”  “We  would  rather  die  than  deny  our 
God.”  They  underwent  the  torture  of  bend- 
ing the  legs  four  times,  but  remained  per- 
fectly firm.  After  five  days  had  elapsed,  the 
judge  ordered  them  to  appear  before  him 
again.  “Have  not  the  tortures  which  you  have 
endured,  and  the  horrors  of  prison,  awakened 
you  from  your  lethargy?”  “You  are  losing 
time  in  exhorting  us  to  apostasy.  To  give 
testimony  to  Jesus  Christ,  we  have  given  our- 
selves into  your  power,  and  you  wish  us  to 
deny  him.  Ho,  no,  you  are  mistaken : a true 
Christian  lives  and  dies  for  his  God.  If  by 
the  laws  of  the  kingdom  we  are  condemned 
. to  death,  we  will  die ; but  renounce  our  reli- 
gion? no,  never.”  They  suffered  each  in 
turn  the  same  torture.  When  they  were  re- 
manded to  the  second  court,  the  judge  said 


COREA. 


73 


to  them,  “Do  you  still  believe  the  teaching 
of  the  Christians  to  be  true?”  “We  believe 
it-to  be  true,  we  honor  God,  and  are  willing 
to  shed  our  blood  for  his  sake.”  The  judge, 
in  a passion,  ordered  that  they  should  be 
beaten  more  severely  than  the  rest,  because 
they  had  surrendered  themselves  of  their 
own  free  will,  and  as  he  could  not  weaken 
their  resolution  he  condemned  them  to  death. 
On  the  20th  of  July,  Magdalen  Y,  aged  31, 
and  her  aunt  Teresa,  aged  53,  had  their  heads 
cut  off.  Her  sister  Barbara  was  executed  on 
the  3d  of  September,  at  the  age  of  41 ; their 
mother  Magdalen  on  the  26th  of  September, 
at  the  age  of  67.  The  account  of  Martha  and 
Lucy  Kim  will  be  found  below. 

Barbara  Y,  belonging  to  the  same  family, 
was  left  an  orphan  in  her  infancy.  She  had 
to  endure  the  privations  of  poverty,  and  was 
distinguished  for  her  virtue  among  the  chil- 
dren of  her  age.  She  was  arrested  in  the 
month  of  March,  and  taken  to  the  Potseng, 
where  she  endured  all  the  tortures  with 
great  firmness.  The  judge,  unable  to  make 
her  apostatize,  transferred  her  to  the  Kientsd 
The  judge  of  this  latter  court  several  times 
endeavored  to  gain  her  over  by  kind  means, 
but  could  not  influence  her.  He  was  asto- 
nished at  such  constancy  in  a girl  of  four- 
7 


74 


COREA. 


teen,  and,  pitying  her  extreme  youth,  sent 
her  back  to  the  Potseng,  where  she  under- 
went fresh  torments,  hunger,  cold,  stripes, 
and  sickness.  At  length  she  was  strangled 
in  prison. 

MARTHA  KIM. 

Martha  was  born  of  pagan  parents,  in  a 
village  not  far  from  Seoul.  As  she  dis- 
agreed with  her  husband,  she  left  him 
secretly  and  went  to  the  capital,  where  she 
lived  with  a blind  old  man,  a magician  by 
profession.  While  she  was  in  this  house, 
she  heard  the  faith  discussed,  and  conceived 
a desire  to  embrace  it.  She  left  the  house 
of  the  magician,  where  she  was  living  in 
ease,  and  became  poor  for  the  love  of  Jesus 
Christ.  She  was  one  of  the  six  women  who 
voluntarily  surrendered  themselves  to  the 
officers.  She  was  tortured  in  her  legs  five 
times,  and  also  in  other  ways,  and,  after  re- 
maining in  prison  five  months,  was  beheaded 
on  the  20th  of  July,  at  the  age  of  thirty -four. 

LUCY  KIM. 

Lucy  was  born  at  a small  town  situated  on 
the  banks  of  the  river  which  flows  along  the 
walls  of  the  capital.  Her  father,  who  was  a 


COREA. 


75 


pagan,  departed  this  life  in  the  flower  of  his 
age.  Her  mother  was  a fervent  Christian, 
and  brought  her  up  from  infancy  according 
to  the  law  of  God.  Lucy  was  possessed  of 
remarkable  beauty,  great  sweetness  of  dis- 
position, much  talent,  and  a courage  beyond 
her  sex.  She  thought  little,  however,  of 
natural  advantages,  and  consecrated  her  vir- 
ginity to  God  by  vow.  At  the  death  of  her 
mother,  she  and  her  sister  were  obliged  to 
sell  their  small  property  to  defray  the  ex- 
penses of  the  funeral.  Being  then  without 
further  resources,  she  asked  shelter  of  Chris- 
tian families,  passing  from  one  to  another, 
that  she  might  not  always  be  a burden  upon 
the  same  people.  She  was  frequently  re- 
commended to  marry,  but  remained  faithful 
to  her  resolution.  It  has  already  been  re- 
lated how  she  surrendered  herself  to  the 
officers.  She  was  brought  into  court  with 
her  hands  bound  behind  her  back.  The 
judge  said  to  her,  “How  comes  it  that  you, 
who  are  so  largely  endowed  with  natural 
gifts,  practise  the  religion  of  the  Christians  ?” 
“ I believe  it  to  be  the  true  one,  and  for  that 
reason  I practise  it.”  “How  you  will  have 
to  abandon  it  to  save  your  life.”  “I  cannot 
do  so.”  “If  you  are  beaten,  and  your  body 
is  mangled,  will  you  not  renounce  it?”  “I 


76 


COREA. 


worship  God,  and  cannot  deny  him,  even  if 
I should  have  to  die  under  the  torture.” 
“Tell  me  wherefore  you  cannot  deny  him.” 
“ God  has  created  heaven  and  earth,  spirits 
and  men,  and  governs  them  in  his  provi- 
dence. He  is  the  King  and  the  Father  of 
mankind  ; he  rewards  the  good  and  punishes 
the  wicked.  These  are  the  reasons  for  which 
I cannot  deny  him.”  “ Who  instructed  you 
in  your  religion  ? How  long  have  you  prac- 
tised it?”  “From  my  childhood  my  mother 
told  me  of  God,  and  taught  me  to  love  him.” 
“ You  know  some  of  the  Christians,  because 
they  received  you  into  their  houses : inform 
me  where  they  live.”  “I  cannot  injure  my 
benefactors  : murder  is  forbidden  by  my  re- 
ligion.” “ Why  do  you  not  marry?”  “I 
am  but  twenty  years  old  : there  is  yet  time  ; 
and,  besides,  you  have  no  business  to  speak 
of  marriage  to  a girl  like  me.”  “ You  are 
right.  In  your  books  the  soul  is  frequently 
mentioned.  What  sort  of  a thing  is  this 
soul  ?”  “ The  soul  is  a spiritual  substance, 

which  cannot  be  perceived  by  material  eyes.” 
“ Where  is  it?”  “ The  soul  is  in  every  part 
of  the  body,  and  is  the  cause  of  its  motion, 
the  principle  of  its  life ; when  the  soul  is 
withdrawn,  the  body  remains  immovable.” 
“ Are  you  not  afraid  to  die  ?”  “ I fear  death 


COREA. 


77 


and  I love  life;  but  for  my  God  I abandon 
life  and  give  myself  up  to  death.”  “Have 
yon  ever  seen  God?”  “I  see  his  works  and 
I believe  in  his  existence:  this  great  world, 
and.  the  order  which  pervades  it,  are  to  me 
sufficient  proofs  that  he  is  the  author  of  it. 
The  people  in  the  provinces  have  never  seen 
the  king,  yet  they  believe  that  he  exists.” 
The  judge,  moved  by  her  youth  and  beauty, 
desired  to  withdraw  her  from  death  by 
making  her  apostatize.  He  employed  per- 
suasion and  threats,  and  afterward  torture, 
but  in  vain,  for  Lucy  confounded  him  by 
her  answers.  She  was  condemned  to  death, 
and  the  sentence  was  carried  out  on  the  20th 
of  July.  While  in  prison  she  wrote  down 
her  examination  and  sent  it  to  the  Chris- 
tians. 

ANNE  KIM,  WIDOW. 

Anne  Kim  was  born  in  the  capital,  of  poor, 
Christian  parents,  and  lived  from  her  child- 
hood in  the  practice  of  virtue.  She  became 
a widow  at  an  early  age.  After  the  death 
of  her  husband  she  lived  with  her  aged 
mother,  and  cheerfully  endured  the  priva- 
tions of  poverty.  As  she  lived  in  a neigh- 
boring house  to  that  of  Augustine  and  John 
Baptist  Y,  she  was  arrested  at  the  same  time, 
7* 


% 


78 


COREA. 


and  underwent  the  same  tortures.  After  re 
maining  in  prison  for  five  months,  she  was 
beheaded,  in  the  fifty-first  year  of  her  age. 

ROSE  KIM,  WIDOW. 

Rose  was  a pagan.  There  were,  however, 
some  Christians  among  her  relations,  and 
this  afforded  her  an  opportunity  of  becoming 
acquainted  with  their  religion,  which  she 
embraced  after  the  death  of  her  husband. 
Rejoicing  in  the  treasure  which  she  had  dis- 
covered in  the  faith,  she  desired  to  make 
others  sharers  in  it,  and  became  very  zealous 
for  the  propagation  of  the  gospel.  The 
people  of  her  own  family  were  the  principal 
objects  of  her  zeal.  In  December,  1838,  the 
officers  entered  her  house  unexpectedly,  and 
captured  her.  Rose  went  cheerfully  to  prison, 
invoking  the  hoty  names  of  Jesus  and  Mary. 
The  judge  caused  the  instruments  of  torture 
to  be  brought  before  her,  and  then  said  to 
her,  ‘‘Before  your  legs  are  bent  and  your 
body  is  torn  to  pieces,  renounce  the  Lord  of 
heaven,  and  denounce  your  accomplices/’ 
“I  cannot  deny  my  God,  I cannot  betray  the 
Christians.”  “And  why?”  “God  is  the 
Creator  and  the  Father  of  all  men.  He 
loves  virtue,  and  punishes  vice.  He  has  ppe- 


COREA. 


79 


pared  for  the  virtuous  eternal  rewards,  and 
punishments  without  end  for  the  wicked.  To 
deny  him  is  a crime,  which  I ought  not  to  com- 
mit. To  do  injury  to  my  neighbor  is  an  evil 
action,  from  which  I must  abstain.  Press 
me  no  further : it  is  in  vain.  I am  ready  to 
seal  with  my  blood  the  truths  which  I speak.” 
“ The  king  forbids  this  religion.”  “ I belong 
to  my  God  before  belonging  to  the  king.” 
The  judge,  in  a rage,  ordered  her  to  be  tor- 
tured ; but  Rose  was  invincible.  After  seven 
months  of  severe  captivity,  her  sentence  was 
carried  out.  She  was  fifty-six  years  old. 


MARY  OUEN. 

The  parents  of  Mary  lived  in  the  country ; 
they  left  her  an  orphan  at  an  early  age.  She 
came  to  live  with  one  of  her  relations  at  the 
capital,  and  supported  herself  there  by  work- 
ing embroidery.  Although  youthful  in  years, 
she  combined  in  her  conduct  the  prudence 
of  mature  age  with  a heart  which  was  up- 
right, humble,  sweet,  and  amiable.  By  her 
virtues  she  became  an  object  of  admiration 
to  all  who  surrounded  her.  She  consecrated 
her  virginity  to  Jesus  Christ.  In  the  month 
of  March  the  officers  entered  the  house  sud- 
denly in  the  middle  of  the  night.  Mary  had 


80 


COREA. 


time  to  escape  by  a private  way ; but  she  was 
captured  while  wandering  about  the  city  in 
search  of  shelter.  At  first  she  had  been  dis- 
turbed in  mind  ; but  she  soon  became  calm, 
and  went  with  a firm  step  to  the  prison.  Her 
hands  were  bound  behind  her  back,  and  she 
was  led  before  the  tribunal.  The  judge  said 
to  her,  “ You  are  of  the  sect  of  the  Chris- 
tians.” “You  have  said  it ; I am  a Chris- 
tian.” “Abandon  that  religion,  and  your 
life  will  be  spared.”  “I  worship  God  : I de- 
sire to  save  my  soul.  My  mind  is  made  up: 
if  it  is  necessary  for  me  to  die,  I will  die ; 
but  the  salvation  of  my  soul  I prize  above 
all  else ; and  I should  lose  it  were  I to  aban- 
don my  religion.”  Her  legs  were  twisted, 
and  she  was  beaten  with  the  “long  rod.” 
She  suffered  torture  several  times,  all  her 
bones  were  dislocated,  and  the  ground  was 
covered  with  her  blood ; but  her  constancy 
remained  unshaken.  When  she  was  trans- 
ferred to  the  Kientso,  the  judge  used  vain 
endeavors  to  persuade  her  by  gentle  means. 
After  the  three  interrogatories  and  the  usual 
tortures,  he  condemned  her  to  death.  Mary 
underwent  martyrdom  at  the  age  of  twenty- 
one. 


COREA.  81 

On  the  3d  of  September  six  martyrs  were 
beheaded. 

JOHN  PAK. 

John  had  not  nobility  of  birth;  but  he 
had  something  better,  for  the  blood  of  a mar- 
tyr flowed  in  his  veins.  His  mother  was  a 
water-carrier  by  trade,  and  he  himself  manu- 
factured straw  shoes.  He  was  at  the  head 
of  his  trade,  and  was  celebrated  for  the 
strength  of  his  Work.  This  simple  and  de- 
vout man  was  arrested,  together  with  his 
wife.  The.  judge  said  to  him,  “What  is 
your  name?”  “My  name  is  Pak-Mieng- 
Kouang-i.”  “What  is  your  profession?” 
“I  am  a Christian,  and  my  trade  is  that  of 
a shoemaker.”  “Are  your  parents  still  alive?” 
“ My  mother  died  a few  years  ago,  and  my 
father  had  his  head  cut  off  in  1801  for  the 
same  cause  for  which  I am  now  brought 
before  you.  I have  no  other  relations.” 
“The  king  does  not  allow  this  religion; 
you  are  infringing  his  orders.”  “God  is 
my  Creator.  He  commands  me  to  love  him, 
and  I owe  obedience  to  him  rather  than  to 
the  king.”  “Denounce  those  companions 
of  your  disobedience  with  whom  you  are 
acquainted.”  “I  am  not  permitted  to  injure 
my  neighbor.”  “Denounce  your  religion, 


82 


COREA. 


if  you  desire  to  live.”  “My  religion  is 
dearer  to  me  than  life ; I had  rather  die  than 
abandon  it.”  He  received  forty  blows  of  the 
“board;”  his  flesh  fell  off  in  pieces,  and  his 
blood  flowed  upon  the  ground.  The  wood, 
beating  upon  his  bones,  emitted  a horrible 
sound,  but  the  confessor  remained  unshaken. 
His  legs  were  then  bent.  He  was  sent  to  the 
second  tribunal,  where  his  torments  were  re- 
newed. Sentence  was  pronounced  upon  him, 
and  carried  out  five  months  afterward.  John 
was  forty  years  of  age. 

The  other  five  martyrs  were  : — 

Mary,  wife  of  Damian  Ham. 

Barbara,  wife  of  Augustine  Y. 

Barbara,  sister  of  Magdalen  Y. 

Mary  Pak,  who  showed  herself  as  firm  in 
suffering  as  her  sister  Lucy,  who  was  maid 
of  honor  to  the  queen.  She  was  fifty-four 
years  of  age. 

Agnes  Kim,  whose  history  will  be  given 
with  that  of  her  sister  Coiumba. 


On  the  22d  of  September  the  two  follow- 
ing were  beheaded : — 

PAUL  TING. 

The  family  of  Ting  belonged  to  the  highest 
class  of  nobility  in  the  kingdom.  The  high 


COREA. 


83 


dignities  of  tlie  state  had  been  handed  down 
in  this  family  from  generation  to  generation, 
until  the  time  of  Augustine,  who  was  the 
first  to  embrace  Christianity.  In  1801,  the 
first  persecution  broke  out.  He  was  arrested 
with  Cecilia  his  wife,  and  his  children,  Charles, 
Paul,  and  Elizabeth.  Augustine  was  mar- 
tyred with  Charles,  his  eldest  son ; his  wife 
and  his  other  children  were  set  at  liberty. 
Their  crown  was  reserved  until  later.  As 
they  had  no  resources,  they  sought  hospi- 
tality at  the  hands  of  their  numerous  rela- 
tions in  the  capital.  The  latter  were  pagans, 
and  refused  them  permission  to  enter  their 
houses.  For  this  reason  they  were  com- 
pelled to  take  refuge  in  the  country.  Paul, 
who  was  then  at  the  age  of  seven,  lived  under 
the  eyes  of  his  mother  in  the  practice  of 
virtue.  When  he  grew  up,  he  lamented 
with  tears  the  state  to  which  the  Church  of 
his  country  was  reduced, — without  a shep- 
herd, without  sacraments, — and  he  prayed 
incessantly  to  God  to  send  it  evangelical 
laborers.  For  the  love  of  Jesus  Christ,  and 
in  the  service  of  his  brethren,  he  did  not  dis- 
dain the  occupation  of  a slave.  He  put  him- 
self at  the  service  of  the  Government  inter- 
preter, and  was  thus  able  to  travel  to  China 
eight  or  nine  times. 


84 


COREA. 


He  earnestly  entreated  the  Bishop  of  Pekin, 
who  then  governed  the  Church  of  Corea,  to 
send  some  priests  there.  Circumstances  did 
not  permit  of  this  step  for  some  time,  and 
the  prelate  was  unable  to  do  more  than  com- 
passionate their  lot.  At  a later  period,  he 
was  able  to  dispose  of  a Chinese  priest,  and 
sent  him  to  Corea,  provided  with  faculties ; 
but  this  priest  died  before  arriving  at  the 
frontier.  In  spite  of  this  misfortune,  Paul 
did  not  lose  heart,  but  made  application  anew, 
and,  in  union  with  several  other  catechists, 
wrote  even  to  the  Supreme  Pontiff  to  obtain 
a pastor.  Some  years  later,  they  had  among 
them  a bishop  and  two  priests.  The  bishop, 
perceiving  in  Paul  talent,  zeal,  and  virtue, 
caused  him  to  study  Latin,  and  then  theo- 
logy,  and  was  about  to  ordain  him,  when 
the  persecution  broke  out.  Paul  expected 
to  be  captured,  as  he  was  too  well  known  to 
remain  concealed.  He  composed  an  apology 
for  the  faith,  with  the  intention  of  presenting 
it  to  the  judge  when  he  should  be  brought 
into  court.  A traitor  had  denounced  him. 
The  officers  entered  his  house  and  bound 
him,  together  with  Cecilia  his  mother,  and 
Elizabeth  his  sister.  The  judge  said  to  him, 
“You  transgress  the  laws  of  the  kingdom, 
by  practising  a foreign  religion  and  teaching 


# 


COREA. 


85 


it  to  others.”  “God  is  the  Creator  of  all 
men : he  is  my  Lord : he  commands  me  to 
worship  him ; and  I must  obey  him.  All 
nations  proceed  from  one  principle,  which  is 
God,  and  from  but  one  family,  of  which  he 
is  the  Father.  His  religion,  which  is  com- 
posed of  the  duties  which  they  owe  to  him, 
is  no  more  foreign  in  Corea  than  it  is  any- 
where else.”  “It  follows  from  your  answer 
that  the  king  and  the  mandarins  are  mistaken 
in  forbidding  it.  What  do  you  say  to  this  ?” 
“ If  you  press  me  in  that  manner,  I have  only 
one  reply  to  make,  namely,  that  I am  a Chris- 
tian, and  will  die  a Christian.”* 

Paul  handed  his  apology  to  the  judge, 
who,  after  reading  it  attentively,  said  to  him, 
“ You  are  right  in  what  you  have  written ; 
but  the  king  forbids  this  religion : it  is  your 
duty  to  renounce  it.”  “ I have  told  you  that 


* I asked  the  person  who  was  interpreting  these  words 
to  me,  why  Paul  did  not  answer  the  question  directly,  and 
what  harm  there  was  in  saying  that  the  king  and  mandarins 
were  wrong,  when  the  thing  was  as  clear  as  day.  “To  say 
that  the  king  and  mandarins  are  mistaken,”  he  answered, 
with  an  air  of  surprise,  “is  a crime  of  high  treason.  He 
who  had  committed  it,  were  he  guilty  of  no  other  crime, 
besides  the  ordinary  tortures,  would  have  his  arms,  legs, 
and  head  cut  off.  His  father  and  mother  would  be  put  to 
death,  and  all  his  other  relations  sent  into  exile.”  “You 
live,”  replied  I,  “ inder  a wonderful  system.” 

8 


86 


C 0 REA. 


I am  a Christian,  and  will  be  one  until  my 
death.”  The  executioners  bound  his  hands 
behind  his  back,  and  joined  his  arms  tightly 
together;  then,  passing  two  sticks  between 
the  arms,  they  separated  them  with  violence. 
The  bones  of  the  sufferer  were  thus  dislo- 
cated, and  he  was  led  back  to  prison.  At 
the  second  interrogatory,  his  legs  were 
twisted.  At  the  third,  he  was  brought  into 
the  same  court  as  the  bishop.  He  under- 
went the  torture  of  the  “long  rods,’*’  bending 
of  the  legs,  the  torture  of  the  “triangular 
rod,”  and  the  “sawing  rope.”  Wonderful 
to  relate,  amid  these  frightful  punishments, 
his  countenance  remained  tranquil.  The 
judge  was  desirous  of  learning  from  him  the 
place  of  retirement  of  the  two  missionaries ; 
but  could  not  extract  a single  word  from  his 
lips.  He  left  him  in  the  power  of  the  officers, 
who  employed  every  refinement  of  cruelty, 
with  no  better  success.  When  the  two  mis- 
sionaries came  to  the  prison,  Paul  was  trans- 
ferred with  them  to  the  Kempou,  where,  after 
suffering  fresh  torments,  he  was  condemned 
to  death.  When  he  was  bound  to  the  cross 
upon  the  cart,  he  went  quite  cheerfully  to  the 
place  of  execution ; for  his  sufferings  were 
almost  at  an  end,  and  he  was  about  to  enter 


COREA. 


87 

upon  the  happiness  which  will  endure  forever. 
He  was  forty-five  years  of  age. 

AUGUSTINE  LIOU. 

Augustine  was  born  in  the  capital,  of  a 
family  distinguished  for  the  number  of  offices 
which  were  filled  by  its  members.  From 
his  childhood  upwards,  he  had  a decided 
inclination  to  study.  Before  he  reached  the 
age  of  twenty,  he  had  acquired  as  much 
knowledge  as  is  acquired  by  most  men  in  the 
whole  course  of  their  lives.  His  family  was 
favored  by  fortune,  and  many  of  his  relations 
were  in  positions  of  dignity.* 

Little  moved  by  prospects  of  honor,  he 
preferred  to  follow  the  pursuit  of  science. 
This  world  was  to  him  an  enigma,  of  which 
he  desired  to  find  the  key.  He  sought  it 
in  the  religion  of  Taosse,  and  in  that  of  Fo, 
thoroughly  studying  their  books  day  and 
night  for  the  space  of  twelve  years,  but  did 
not  find  it  there.  There  remained  a void  in 

* His  condemnation  was  accompanied  by  the  degradation 
of  twenty-six  mandarins,  who  were  relations  of  his,  and 
the  banishment  of  his  elder  brother.  They  were  all  pagans. 
By  the  barbarous  laws  of  the  kingdom,  when  a crime  is 
committed  by  one  member  of  a family,  all  the  others  are 
put  to  death,  or  sent  into  exile,  or  deprived  of  their  dig- 
nities, according  to  the  heinousness  of  the  crime. 


88 


COREA. 


his  heart  which  disturbed  him.  He  interro- 
gated other  learned  men,  but  they  were  un- 
able to  solve  his  doubts.  Then,  remember- 
ing that  in  his  childhood  he  had  seen  some 
Christians  led  forth  to  die  for  their  teaching, 
he  was  inflamed  with  a desire  of  knowing  it 
and  of  discoursing  with  them ; and  he 
endeavored  to  meet  with  some,  but.  without 
success.* 

One  day,  in  his  room,  casually  casting  his 
eyes  upon  a piece  of  furniture  which  was 
covered  with  paper  glued  together,  he  per- 
ceived the  top  of  a sheet  which  had  detached  it- 
self ; he  took  hold  of  it  and  read  these  words  : 
— “ Of  the  truth  of  the  Lord  of  Heaven. ”f 

“Here  is  what  I want,’'  said  he,  “this  is 
what  I am  in  search  of.”  He  detached  all 
the  other  sheets  and  pieced  them  together. 
These  disjoined  sheets  never  gave  him  the 
complete  sense  of  a passage ; he  read  enough, 
however,  to  redouble  his  desire  of  finding 
Christians.  He  continued  his  search  with 
increased  activity,  and  at  length  met  with 


* In  Corea,  and  especially  in  the  capital,  the  Christians 
conceal  their  faith  •with  the  utmost  care,  because  if  they 
■were  known  as  such,  they  would  immediately  be  arrested. 

+ This  is  the  title  of  a work  composed  by  F.  Matthew 
Ricci,  the  first  controversial  book  which  has  been  writtea 
in  the  Chinese  language. 


COREA. 


89 


one  who  gave  him  some  books.  He  had  no 
difficulty  in  recognising  the  truth,  and  be- 
came a Christian.  At  a later  period  he  was 
raised  to  the  dignity  of  Government  in- 
terpreter.* 

He  went  to  Pekin  frequently,  conferred 
with  the  bishop,  and  received  baptism.  As 
he  was  devout,  zealous,  and  well  instructed, 
he  sustained  the  faithful  by  his  example  and 
good  advice.  He  was  one  of  those  who 
managed  the  religious  affairs  of  the  mission. 
This  man,  thus  chosen  by  God,  had  to  endure 
terrible  assaults  from  his  relations,  especially 
from  his  daughters  and  his  wife,  who  still  re- 
mained in  paganism.  One  of  his  sons,  how- 
ever, imitated  him  in  his  faith  and  in  his 
virtues.  This  boy,  at  the  age  of  thirteen, 
conceived  so  ardent  a desire  of  shedding  his 
blood  for  Jesus  Christ,  that  he  surrendered 
himself  of  his  own  accord.  We  shall  see 
later  how  he  bore  up  against  the  tortures 
with  a courage  which  was  the  admiration  of 
his  judges.  Augustine  was  seized  in  the 
month  of  July,  and  went  cheerfully  to  prison, 
wnither  his  son  had  preceded  him  by  one 
day.  As  soon  as  his  brother  and  his  other 
relations  knew  that  he  was  in  the  hands  of 


* In  Corea  this  is  an  important  office. 
$* 


90 


COREA. 


the  police,  they  came  in.  crowds  to  entreat 
him  to  have  pity  on  his  family,  to  save  his  . 
own  life,  and  to  spare  themselves  the  loss  of 
their  dignities.  “ I am  deeply  grieved,”  he 
answered  them,  “ that  yon  are  going  to  suffer 
on  my  account;  I compassionate  your  lot, 
but  after  having  once  known  God,  I cannot 
deny  him.  The  salvation  of  my  soul  must 
take  precedence  of  every  consideration  of 
flesh  and  blood ; imitate  my  example,  become 
Christians,  then  you  will  despise  what  you 
now  so  greatly  fear  to  lose.”  A few  days 
after,  he  appeared  in  court.  The  j udge  made 
him  go  up  to  the  raised  place  where  he  was 
seated  himself,  and  conversed  with  him 
familiarly.  He  exhorted  him  with  energy  to 
abandon  his  faith ; ahd  pointed  out  to  him 
the  precipice  lying  beneath  the  feet  of  his 
family.  His  words  were  like  the  waves  of 
the  sea  which  fruitlessly  advance  against  a 
rock  and  break  upon  it  without  moving  it. 
The  judge  ordered  him  to  descend  into  the 
court  again : he  was  unable  to  comprehend 
the  motive  which  actuated  the  Europeans  in 
leaving  their  country,  relations,  and  friends ; 
he  said  that  they  had  come  to  Corea  in 
search  of  honor,  riches,  and  pleasure.  Au- 
gustine replied  to  the  judge  in  the  following 
terms: — “ The  Western  doctors  have  come 


COREA. 


91 


among  us  to  spread  the  glory  of  the  Lord  of 
Heaven,  to  make  him  known  to  men  and  to 
teach  them  to  keep  his  laws.  Our  God  de- 
sires to  be  served  by  contempt  of  riches  and 
honors,  and  by  mortification  of  the  passions. 
At  the  end  of  time,  he  will  raise  all  men 
from  the  dead,  bring  them  together  before 
his  tribunal,  judge  them,  and  render  to  each 
one  according  to  his  works.  Heaven  and 
its  ineffable  joys  will  be  the  reward  of  his 
servants : hell  and  its  infinite  pains  will  be 
the  inheritance  of  those  who  have  neglected 
him.  This  is  what  our  masters  have  taught 
us.  While  they  are  imparting  these  precepts 
to  others,  can  they  themselves  transgress 
them,  and  act  in  opposition  to  what  they 
say  ? What  weight  would  their  words  then 
have?  Can  they  make  others  good,  if  they 
themselves  are  evil?  Certainly  not.  Thus, 
from  their  childhood,  they  exercise  them- 
selves in  virtue,  that  they  may  be  more  free 
and  unencumbered  by  any  impediment. 
They  abstain  even  from  lawful  pleasures, 
and  make  a vow  of  not  marrying.  After  a 
sufficient  period  of  trial  in  knowledge  and 
goodness  of  life,  they  are  invested  with  a 
high  dignity,  and  sent  to  preach  the  faith  in 
foreign  countries.  If  the  love  of  pleasure, 
riches,  or  honor,  were  any  inducement  to 


92 


COREA. 


them,  would  they  have  left  their  own  coun- 
try, where  such  things  abound  ? They  have 
crossed  a sea  of  nine  thousand  leagues  amid 
innumerable  dangers  and  toils ; on  their 
arrival  here  they  meet  with  every  kind  of 
privation : they  are  pursued  as  noxious 
beings,  and  are  exposed  daily  to  death  and 
to  horrible  tortures.  Before  their  departure, 
they  were  not  ignorant  of  what  awaited 
them  in  these  distant  coun tries.”  “ Who  in- 
troduced them  into  the  kingdom ?”  “ I did.” 
“ Where  are  the  other  two  Europeans  ? How 
many  persons  have  you  imbued  with  your 
teaching?  Denounce  them.”  Augustine 
made  no  answer,  and  was  tortured.  He  was 
then  conveyed  to  the  prison  in  which  Mgr. 
Imbert  was.  He  was  tortured  twice,  and 
endured  all,  preserving  his  constancy  to  the 
last.  He  was  forty-nine  years  of  age.  when 
his  head  fell  under  the  sword.  His  property 
was  confiscated : his  wife  and  daughters,  his 
younger  son,  nine  years  old,  and  his  brothers 
were  sent  into  exile. 


On  the  26th  of  September,  the  following 
nine  martyrs  were  beheaded  outside  the  west- 
ern gate: — 


CORE  k. 


93 


CHARLES  TCHAO. 

Charles  was  born  at  Koi-iang,  in  the  pro- 
vince of  Kang-ouen.  His  parents  were 
pagans,  and  left  him  an  orphan  at  the  age 
of  five.  The  little  property  which  belonged 
to  his  family  was  soon  spent.  To  support 
himself,  he  cut  off  his  hair  and  became  a 
bonze;*  but  he  soon  grew  tired  of  such  a 
life,  returned  to  the  world,  and  entered  the 
service  of  Augustine  Liou,  interpreter  to  the 
Government,  whom  he  accompanied  every 
year  to  Pekin.  Augustine  perceived  in 
Tchao  more  uprightness  than  ordinary  in  a 
pagan,  and  ventured  to  speak  to  him  of  the 
faith.  At  first  he  met  with  some  resistance, 
but  he  persuaded  him  fully,  and  made  him  a 
fervent  neophyte.  Tchao  received  baptism 
at  Pekin.  On  his  return,  he  labored  for  the 
conversion  of  his  family,  and  had  the  good 
fortune  to  bring  the  whole  of  it  to  Jesus 
Christ.  His  zeal  for  the  propagation  of  the 


* In  Corea,  as  in  China,  the  bonzes  follow  the  doctrine 
of  Fo,  and  believe  in  the  transmigration  of  souls.  Very 
few  of  them  are  in  good  faith.  Despised  by  the  people, 
human  respect  and  other  passions  retain  them  in  the  de- 
grading state  which  they  have  embraced:  about  fifty  of 
them  have  become  Christians. 


94 


COREA. 


faith  extended  still  further,  and  about  .fif- 
teen pagans  owed  their  conversion  to  him. 
Charles  was  one  of  the  persons  who  intro- 
duced the  missionaries  into  the  kingdom. 
At  the  beginning  of  1839,  when  he  was  re- 
turning from  Pekin,  he  had  a dream,  in 
which  it  seemed  to  him  that  he  saw  Jesus 
Christ,  with  SS.  Peter  and  Paul,  standing  by 
him,  and  heard  the  following  words  from  his 
lips : — “In  the  course  of  this  year,  I will  give 
thee  the  grace  of  shedding  thy  blood  for 
the  glory  of  my  name.”  Charles  thanked 
him,  making  a profound  inclination  before 
him.  When  he  awoke,  he  was  much  asto- 
nished at  what  he  had  heard.  At  his  de- 
parture for  China,  the  persecution  had  not 
commenced;  and  he  was  ignorant  at  the 
time  of  the  feeling  which  existed  against  the 
Christians.  He  attributed  this  dream  to  a 
groundless  imagination ; but  when  it  was  re- 
peated a second  time,  with  the  same  circum- 
stances, he  no  longer  doubted  of  its  reality, 
especially  when  he  learned  the  state  of  affairs 
on  his  return  to  Corea. 

He  redoubled  his  fervor,  and  prepared  for 
martyrdom.  However,  to  avoid  being  ar- 
rested, he  concealed  himself,  left  his  house, 
.and  went  to  lodge  elsewhere.  One  day, 
as  he  was  returning  home,  he  saw  a crowd 


COREA. 


95 


assembled  at  the  door.  The  officers  were 
within,  employed  in  putting  the  members  of 
his  family  in  fetters.  Charles  let  them  alone, 
and,  when  they  went  out,  he  mixed  in  the 
crowd,  and  followed  them  to  the  prison,  and 
into  the  court:  many  other  persons  also  en- 
tered. The  officers  ordered  them  to  retire, 
hut  Charles  remained  in  his  place.  One  of 
them  took  him  by  the  shoulders  and  pushed 
him  roughly : he  offered  some  resistance. 
They  asked  his  name.  “I  am  the  head,”  he 
replied,  “of  that  family  which  you  see  there ;” 
and  they  seized  him  immediately.  As  Charles 
brought  with  him  every  year  what  was  neces- 
sary for  the  mission,  he  had  many  religious 
objects  in  his  house  at  the  time  when  it  was 
pillaged.  The  judge  said  to  him,  “To  whom 
do  these  objects  belong? — who  charged  you 
to  introduce  them  into  the  kingdom?”  “I 
make  the  journey  to  Pekin  every  year,  and  I 
bought  them  in  China.”  “ They  are  not 
yours,  they  belong  to  some  one  else:  tell  me 
their  proprietor  and  the  persons  of  your 
sect.”  “ God,  in  his  commandments,  forbids 
us  to  do  injury  to  our  neighbor;  I cannot 
betray  my  co-religionists  to  you.”  “What! 
to  observe  the  commandments  of  your  God 
do  you  rebel  against  the  will  of  the  king  and 
the  mandarins?”  “God  is  higher  than  the 


96 


COREA. 


king  and  the  mandarins.  His  will  must  take 
precedence  of  theirs.”  His  legs  were  bent, 
and  his  arms  dislocated,  without  one  word 
being  extracted  from  him.  The  sufferer  was 
then  suspended  in  the  air  by  his  arms,  and 
beaten  on  all  parts  of  his  body.  He  received 
thirty-five  blows  of  the  board,  and  was  car- 
ried back  to  prison  upon  two  sticks.  These 
tortures  were  repeated  four  times,  until  the 
whole  of  his  body  was  one  wound ; but,  far 
from  overcoming  him,  they  served  to  increase 
his  fervor.  He  was  confronted  with  the 
bishop  after  the  capture  of  the  latter.  He 
was  subjected  to  fresh  tortures,  that  the  secret 
of  the  place  of  concealment  of  the  two  mis- 
sionaries might  be  wrested  from  him:  his 
arms  and  legs  were  twisted,  his  flesh  was 
sawn  through  with  a rope,  and  his  bones 
rubbed  with  the  triangular  stick:  all  this 
took  place  four  times  during  the  same  inter- 
rogatory. He  was  taken  before  the  royal  tri- 
bunal with  the  Europeans,  and  suffered  three 
times  the  punishment  of  the  ruler;  after 
which  his  sentence  wTas  pronounced.  He 
underwent  altogether  eleven  interrogatories. 
During  his  tortures  he  exhibited  such  firm- 
ness,  (without  a sigh  or  a word  of  complaint,) 
and  so  surprising  an  insensibility,  that  the 
judges  and  officers  said,  “This  man’s  body 


COREA. 


97 


is  not  of  flesh,  but  of  wood  and  stone.”  As 
he  was  on  the  point  of  being  bound  to  the 
cart  he  said  to  the  jailer,  “My  friend,  I am  on 
my  way  to  heaven ; tell  my  family  that  I go 
before  them,  and  may  they  have  the  courage 
to  follow  me.”  The  jailer  executed  his  com- 
mission with  tears  in  his  eyes.  Charles,  in 
his  turn,  started  for  the  place  of  execution ; 
a heavenly  joy  overspread  his  countenance. 
When  he  was  unbound  from  the  cross,  he 
perceived  in  the  crowd  some  of  his  relations, 
who  were  pagans,  buried  in  deep  grief ; and  he 
gave  them  a last  salute,  with  a pleasing  smile. 
He  then  lowered  his  head,  which  fell  beneath 
the  sword,  and  his  soul  took  its  flight  to  its 
eternal  home.  Charles  was  forty-five  years 
of  age.* 

SEBASTIAN  NAM. 

Nam  belonged  to  a family  of  distinguished 
nobility.  In  the  persecution  of  1801,  his 
father  was  captured,  and  sent  into  exile, 
where  he  died  almost  immediately.  Sebas- 
tian was  arrested  at  the  same  time,  and  con- 
demned to  the  same  punishment  as  his  father. 
He  was  not  baptized;  and  all  that  he  knew  of 


* Are  not  such  men  martyrs  of  whom  Rome  and  Lyons 
would  be  proud  ? 

G 


9 


98 


COREA. 


the  faith  was  the  Lord’s  Prayer  and  the  angelic 
salutation,  which  he  recited  daily.  His  con- 
duct in  all  other  respects  was  that  of  a hea- 
then. A severe  illness  by  which  he  was  at- 
tacked caused  him  to  awake  to  better  senti- 
ments : he  asked  for  a Christian,  had  himself 
instructed,  and  received  baptism.  He  re- 
gained his  health,  and  from  that  period  led 
an  exemplary  life.  He  was  recalled  from 
exile,  and  was  one  of  those  who  went  to  the 
frontier  to  introduce  the  missionaries,  whom 
he  entertained  in  his  house.  During  the 
persecution  a Christian  betrayed  him ; and 
he  was  arrested,  with  bis  wife,  and  thrown 
into  prison.  Tbe  judge  commanded  bim  to 
denounce  tbe  other  Christians,  to  give  up  his 
religious  books,  and  to  deny  his  God.  Hot- 
withstanding  his  advanced  age,  Sebastian 
showed  himself  firm  under  suffering;  be  was 
remanded  to  tne  IGentso,  and  from  thence 
to  the  Kempou, — having  to  undergo  torture 
before  each  of  these  tribunals.  He  was  then 
condemned  to  death.  Before  mounting  the 
fatal  car,  which  to  the  martyrs  is  a car  of  tri- 
umph, he  said  to  the  keeper  of  the  prison  in 
which  the  women  were  confined,  “I  had 
ardently  desired  to  die  on  the  same  day  as 
my  wife,  but  our  God  disposes  otherwise ; 
tell  her  that  I await  her  in  the  abode  of 


COREA. 


99 


bliss.’'  He  went  forth  to  die  with  remark- 
able cheerfulness.  He  was  sixty  years  old. 

Magdalen,  mother  of  Magdalen  Y.  Her 
history  has  already  been  related. 


IGNATIUS  KIM. 

The  family  of  Ignatius  is  celebrated  in  the 
church  of  Corea  for  the  number  of  martyrs 
which  it  has  furnished.  Its  dwelling  was 
situated  in  the  country.  In  the  first  perse- 
cution, Ignatius’s  father  left  his  home  to  take 
refuge  in  the  mountains,  and  brought  up  his 
son  in  virtuous  habits  from  his  earliest  years. 
Ignatius  was  remarkable  for  strength  of 
body:  he  possessed  the  strength  of  five  or 
six  ordinary  men.  His  son-in-law  betrayed 
him,  and  he  was  arrested  and  led  to  prison. 
Besides  the  crime  of  religion,  he  was  guilty 
of  another  in  the  eyes  of  the  law,  namely, 
that  of  having  sent  his  son  to  Macao  to  study 
European  languages;*  and  he  was,  therefore, 
tormented  more  cruelly  than  the  rest.  During 
the  tortures  his  courage  failed  him,  and  he 
apostatized;  he  was  not,  however,  released  on 
that  account.  When  he  was  transferred  to 


* The  Corean  Government  has  such  a ridiculous  horror  of 
foreigners  that  it  condemns  to  death  all  who  have  communi- 
cation with  them. 


100 


COREA. 


the  second  court  the  confessors  said  to  him, 
“Do  not  hope  to  be  set  free;  certain  con- 
demnation awaits  you : return  to  yourself, 
acknowledge  your  weakness  before  the  judge, 
and  die  a martyr.”  Ignatius  returned  to  him- 
self, lamented  his  fault,  made  a retraction 
before  the  judge,  underwent  with  constancy 
his  three  interrogatories,  and  regained  the 
palm  which  he  had  let  fall  from  his  hands. 
He  was  forty-four  years  old.  His  son  Andrew 
is  now  a priest,  and  in  prison  for  the  faith.  He 
will  probably  have  the  glory  of  following  his 
ancestors  to  the  place  of  triumph.  (Andrew 
Kim  was  beheaded  on  the  16th  of  September, 
1846.) 

JULITTA  KIM. 

Julitta  was  born  in  the  country.  Her 
parents  were  Christians,  but  inattentive  to 
their  duties.  Before  the  persecution  of  1801 
they  came  to  establish  themselves  in  the 
capital.  When  Julitta  had  arrived  at  the 
necessary  age,  they  were  anxious  to  marry 
her;  but  she  made  the  resolution  to  preserve 
her  virginity.  As  she  w^s  persecuted  daily, 
and  on  the  point  of  being  compelled  to  yield, 
she  tore  out  her  own  hair,  and  made  her  head 
as  smooth  as  her  hand.  “ That  will  do  for 
the  present,”  her  parents  said;  “your  hair 


COREA. 


101 


will  grow,  and  then  we  shall  see.”  In  the 
mean  time  arose  the  persecution  of  1801, 
and  they  returned  to  their  native  place;  but 
Julitta  fled  secretly,  and  asked  to  be  received 
into  one  of  the  royal  palaces.* 

As  she  soon  saw  the  difficulty  of  practising 
her  religion  in  this  place  of  disorder,  she  left 
it,  and  received  hospitality  of  a Christian. 
By  working  with  assiduity  she  earned  a little 
property,  and  bought  a house,  where  she 
lived  all  alone  with  the  fervor  of  a religious. 
As  she  was  of  a firm  character  and  an  inflexi- 
ble will,  she  had  an  open  manner  of  speak- 
ing, which  made  her  feared  by  her  neigh- 
bors. Thus  they  were  careful  of  their  words 
when  they  came  into  her  presence.  She  let 
nothing  bad  escape  from  them.  They  would 
say  of  her,  “ Julitta  had  rather  be  killed  than 


* These  royal  palaces  are  miserable  houses,  which  the 
smallest  townsman  in  Europe  would  not  condescend  to  in- 
habit. Besides  those  in  which  the  king  lives,  there  are 
others  set  apart  for  the  tombs  of  his  ancestors.  As  the 
superstition  exists  in  Corea  of  treating  the  dead  as  if  they 
were  alive,  saluting  them,  offering  them  food,  &c.,  in  those 
palaces  eunuchs  and  maidens  are  collected  by  order  of  the 
king  for  the  service  of  his  ancestors.  These  young  women 
cannot  marry,  and  must  live  in  continence : if  they  fail  in  this, 
they  are  punished  with  death  and  exile.  When  once  they  have 
entered  these  sanctuaries,  they  cannot  leave  them  except  for 
severe  illness.  W e refrain  from  relating  here  the  crimes  which 
are  committed  in  these  places  where  the  devil  reigns  as  lord. 

9* 


102 


COREA. 


let  one  wrong  word  pass.”  She  was  betrayed, 
and  led  to  prison.  The  judge  said  to  her, 
“Deny  your  God,  denounce  the  Christians, 
inform  me  of  the  places  where  your  religious 
books  are  concealed.”  She  replied,  “I  love  my 
God,  and  I cannot  deny  him;  if  I betray  the 
Christians  to  you,  you  will  inflict  death  upon 
them ; you  will  burn  the  books  of  our  religion 
if  I tell  you  of  the  places  where  they  are.  I 
would  rather  die  than  commit  such  crimes.” 
Before  both  tribunals  all  the  tortures  were 
exhausted,  all  means  of  persuasion  were  em- 
ployed; but  she  remained  unshaken,  and  her 
sentence  was  pronounced.  Julitta  was  fifty- 
six  years  of  age. 

AGATHA  TSEN. 

Agatha  was  gifted  by  nature  with  both  bodily 
and  mental  advantages.  While  yet  young, 
she  was  presented  at  court.  She  heard  the 
faith  spoken  of,  and  embraced  it.  From  that 
moment  she  sought  to  abandon  a place  where 
she  could  not  be  a Christian.  She  took  off 
her  fine  clothes  and  left  the  palace.  Her 
family  was  pagan ; she  could  not,  therefore, 
return  home  without  exposing  her  faith  to  a 
multitude  of  dangers.  She  became  poor 
with  Jesus  Christ,  whom  she  had  learned  to 
know,  and  sought  hospitality  of  some  Chris- 


COREA. 


103 


tians.  She  applied  herself  to  the  practice  of 
virtue  with  greater  fervor,  and  her  example 
was  proposed  to  the  rest  as  a model.  God 
tried  her  by  various  sicknesses,  which  she 
bore  with  patience.  Devout  and  zealous,  she 
devoted  herself  successfully  to  the  conversion 
of  pagans.  Agatha  was  with  Lucy  Pak,  her 
companion,  when  the  officers  unexpectedly 
entered  the  house.  Without  being  disturbed, 
she  received  them  with  courtesy,  ordered 
food  to  be  prepared  for  them,  made  up  a 
bundle  of  the  most  necessary  linen,  and  fol- 
lowed them  to  prison.  When  she  came 
before  the  court  the  judge  said  to  her,  “How 
is  it  that  a person  of  your  rank  can  have 
embraced  a wicked  religion?”  “God  is  the 
Creator  of  the  universe,”  said  she ; “ he 
gives  to  men  their  being  and  their  life,  and 
preserves  it  to  them.  He  rewards  virtue 
and  punishes  vice ; to  render  him  homage  is 
not  a crime  worthy  of  punishment.” 

The  judge  endeavored  several  times  to 
make  her  apostatize;  as  he  was  unable  to 
succeed,  he  sent  her  before  the  second  tribu- 
nal. The  mandarins  said  to  her,  “You  have 
been  educated  and  brought  up  in  the  king’s 
palace,  and  will  you  transgress  his  orders? 
Renounce  your  religion,  and  return  home.” 
“ I had  rather  die  a thousand  times  than  do 


104 


COREA. 


what  you  tell  me.”  Five  times  she  underwent 
the  torture  of  the  legs,  in  which  her  bones 
were  fractured.  During  her  sufferings  she 
preserved  a calmness  which  excited  admira- 
tion among  those  around  her.  Her  brother 
was  a pagan,  and  held  an  honorable  posi- 
tion in  the  world:  if  his  sister  was  con- 
demned to  capital  punishment,  his  honor  and 
reputation  were  lost.  He  therefore  used 
every  endeavor  to  make  her  apostatize ; but, 
as  he  could  not  succeed,  he  thought  that  if 
she  died  in  prison  her  death  would  not  make 
so  much  noise,  and  he  might  preserve  his 
honor  and  the  place  he  had  in  the  Govern- 
ment. He  conceived  the  horrible  project  of 
poisoning  her,  and  sent  her  a dish  prepared 
with  poison ; but  Agatha  threw  it  up  imme- 
diately after  having  taken  it.  This  unnatural 
brother,  seeing  the  failure  of  his  plan,  went 
to  the  chief  of  the  police,  and  entreated  him 
to  have  her  beaten  till  she  expired.  Agatha 
had  to  endure  horrible  torments,  but  she  did 
not  die  under  them.  She  knew  that  was  the 
design  of  her  brother,  and  feared  lest  he 
should  procure  that  she  should  be  left  in 
prison  to  die  a natural  death.  In  fact,  this 
had  already  been  hinted  at  to  her.  Her  com- 
panion Lucy  was  in  possession  of  the  palm 
of  martyrdom;  she  saw  before  herself  a future, 


COREA. 


105 


the  length  of  which  made  her  tremble.  She 
prayed  to  God  with  tears  not  to  deprive  her 
of  her  crown ; and  her  prayers  were  heard. 
After  six  months  of  captivity,  she  was  be- 
headed, at  the  age  of  fifty. 

MAGDALEN  PAK. 

Magdalen  was  the  child  of  pagan  parents. 
After  the  death  of  her  husband,  she  again 
became  a member  of  their  household,  and 
lived  like  a fervent  Christian  with  her  father’s 
wife.  From  her  this  person  learned  the  faith 
and  embraced  it.  She  acquitted  herself  of  her 
obligations  with  exemplary  exactness;  she 
even  undertook  those  domestic  details  which 
were  the  hardest  to  perform,  and  left  to 
others  the  more  agreeable  occupations, — con- 
duct which  gained  her  the  good  will  of  all. 
Three  or  four  Christian  families  occupied  the 
house  where  she  dwelt,  which  gave  occasion 
to  much  confusion  and  to  a concourse  of  peo- 
ple : butthis  never  disquieted  her;  she  had  only 
one  fear,  which  was  lest  she  should  fail  in 
some  duty.  When  the  persecution  began, 
all  fled,  she  alone  remaining  in  charge  of  the 
house.  Some  time  after,  the  brother  of  her 
mother-in-law  returned,  and,  at  a moment 
when  they  least  expected  it,  the  soldiers 


106 


COREA. 


entered,  secured  them  both,  and  conducted 
them  to  prison.  When  placed  before  the 
judgment-seat,  she  was  addressed  by  the 
judge  in  the  following  words: — “Deny  thy 
God,  say  where  the  people  of  thy  house  have 
gone,  denounce  the  Christians,  or  thou  shalt 
be  beaten  all  to  pieces.”  “I  cannot  deny 
my  God;  the  people  of  the  house  have  fled,  I 
know  not  whither ; as  to  the  Christians,  I do 
not  know  any.”  “Let  her  legs  be  twisted. 
At  thy  house  a crowd  of  people  used  to  be 
coming  and  going,  and  thou  dost  not  know 
them  !”  “It  did  not  concern  me  who  came 
and  went.  I do  not  know  them.”  She 
suffered  the  torture  more  than  once,  and  dis- 
played great  firmness  in  her  torments.  She 
was  transferred  to  the  Kientso,  and  the  judge 
said,  “ There  is  still  time : renounce  thy  reli- 
gion, and  thou  shalt  be  restored  to  liberty.” 
“Were  it  lawful  for  me  to  renounce  my  reli- 
gion, I should  not  have  come  here.  I should 
have  apostatized  at  the  first  tribunal.  Im- 
portune me  no  more:  it  is  useless.  Iam  here 
to  shed  my  blood  for  my  God ; execute  the 
laws  of  the  state.”  After  the  punishment  of 
the  ruler  three  times  renewed,  she  was  con- 
demned to  death.  The  sentence  was  carried 
out  seven  months  later.  She  was  aged  44 
years. 


COREA. 


107 


PEEPETUA  HONG,  WIDOW. 

Pcrpetua  Hong  was  born  in  the  suburbs  of 
the  capital.  Her  parents  left  her  an  orphan  at  a 
tender  age.  Her  grandmother  took  charge  of 
her  and  brought  her  up.  She  was  married  to  a 
pagan;  but,  after  the  death  of  her  husband,  she 
heard  of  the  faith  and  embraced  it.  She  quitted 
her  family,  in  which  her  faith  was  imperilled, 
and  asked  hospitality  of  certain  Christians. 
With  them  she  lived  in  the  practice  of  piety. 
During  the  persecutions,  she  was  caught  and 
cast  into  prison.  The  judge  plied  her  with 
promises,  threats,  and  tortures;  all  was  in 
vain ; he  therefore  abandoned  her  to  the 
mercy  of  the  executioners,  who  suspended  her 
and  beat  her  to  death.  Besides  her  tortures, 
she  had  to  undergo  the  miseries  of  the  prison 
for  six  months.  She  was  36  years  of  age. 

COLUMBA  KIM,  AND  HEE  SISTEE  AGNES. 

Columba  was  born  m a village  at  no  great 
distance  from  the  capital.  Her  family  was 
pagan,  and  possessed  wealth.  Her  father, 
having  had  a difference  with  a neighbor, 
committed  suicide.*  Her  mother  embraced 


* Th*  Coreans  hang  themselves  and  drown  themselves 


108 


COREA. 


the  faith,  with  her  six  children,  and  some 
years  after  died  the  death  of  the  just.  Co- 
lumba  and  her  sister  Agnes  vowed  their  vir- 
ginity to  God,  and  dwelt  with  their  brother’s 
family.  Columba  was  naturally  of  a timid 
disposition,  even  more  so  than  those  of  her 
sex  ordinarily  are.  Every  time  that  she  heard 
that  a Christian  had  been  apprehended,  she 
grew  pale  and  fell  into  a sort  of  swoon.  Never- 
theless, before  the  tribunal  she  displayed  a 
courage  which  made  an  impression  on  the 
judges.  In  the  month  of  May,  the  soldiers 
suddenly  entered  the  house  and  bound  her, 
with  her  sister  Agnes,  in  chains.  The  judge 
said  to  Columba,  “Believest  thou  that  the 
religion  of  the  Lord  of  heaven  is  true  ?”  “ I 

believe  it  is  true,  and  therefore  practise  it.” 
“Why  dost  thou  not  marry?”  “Our  God 
loves  purity  of  body  and  spirit : I honor  him 
by  consecrating  to  him  both.”  “ Thou  failest 
in  thy  duties  to  society,  and  breakest  the 
orders  of  the  king.  Benounce  thy  religion, 
denounce  the  Christians,  tell  where  the  books 
of  thy  sects  are  concealed,  and  where  thy 
brother  has  gone.”  “I  will  never  abandon 
my  God.  I know  not  where  my  brother  is 


with  strange  indifference.  A slight  offence,  a contemptuous 
word,  a mere  nothing,  will  drive  them  to  this  mad  crime. 


COREA. 


109 


hid.  You  put  Christians  to  death,  burn 
their  books : to  give  them  up  to  you  is  a 
crime.”  Her  limbs  were  dislocated,  and  she 
was  beaten  with  the  “long  rod.”  “Thou 
wilt  not  obey:  I will  J^ive  thee  beaten  till 
thou  dost  expire.”  “As  you  please:  I will 
do  none  of  the  things  you  order  me.”  She 
was  taken  back  to  prison.  Some  time  after- 
ward, the  soldiers,  without  any  orders  from 
the  judge,  burst  into  the  prison,  stripped  off 
her  garments,  and,  with  her  sister  Agnes, 
hung  her  up,  jeering  them ; and,  procuring 
rods,  they  covered  them  with  wounds.  Then, 
heating  a fire-iron,  they  thrust  it,  in  twelve 
places,  into  the  body  of  Columba.  During 
the  torture,  she  preserved  a tranquil  counte- 
nance, and  her  constancy  wearied  out  her 
tormentors.  The  judge  ordered  her  to  be 
stripped  a second  time,  and  cast  without 
covering  into  a dungeon  of  thieves.  There 
were  sixteen  in  number,  who  rushed  upon 
her  to  assault  her ; but  the  God  of  martyrs 
gave  her  in  that  moment  so  supernatural  a 
strength,  that  she  beat  the  brutal  ruffians 
away.  Five  days  after  her  torments,  Co- 
lumba found  herself  as  robust  as  ever,  and 
not  a trace  of  her  wounds  was  visible.  The 
judge  attributed  this  marvel  to  the  agency  of 
the  devil,  by  whom  he  thought  her  to  be  pos- 
10 


110 


COREA. 


sessed  ; and  he  caused  her  to  be  exorcised  by 
a magician,  who  took  a large  needle  and 
pricked  her  with  it  in  many  places  to  make 
a passage  for  the  devil.  “ What  have  we 
done,”  said  Columb%, — “what  is  there  so  bad 
in  our  religion,  that  you  should  torture  us 
so  cruelly  ?”  “You  do  not  honor  your  an- 
cestors,” answered  the  judge;  “you  do  not 
offer  them  the  food  prescribed  by  the  rites.”* 
“Your  rites  are  vain  observances:  the  soul 
separated  from  the  body  needs  no  food.” 
She  was  sent,  with  Agnes,  to  the  second 
tribunal.  The  judge  said  to  her,  “Except 
in  your  religion,  can  no  one  be  holy  ?”  “No,” 
answered  Columba:  “there  are  no  means.” 
“ Then  Confucius  and  Montze  are  not  holy  ?” 
“ If  Confucius  and  Montze  have  known 
God  and  adored  him,  they  are  holy.  If  they 
have  not  done  this,  they  are  reprobate.” 


* Almost  all  the  religious  practices  of  the  Coreans  may 
be  reduced  to  offering  food  before  the  sepulchral  slab  of 
their  ancestors’  tombs,  and  saluting  them  by  bowing  the 
forehead  to  the  ground.  They  believe  them  to  have  souls, 
and  that  there  is  in  heaven  a divine  power,  or,  rather,  that 
heaven  itself  is  a divinity.  But  what  is  this  divinity? 
They  have  no  idea,  and  do  not  trouble  themselves  to  form 
one.  If  spoken  to  of  their  last  end,  they  answer*  like  a 
certain  class  of  Europeans,  “ What  happens  at  death  ? No 
one  knows,  and  no  one  has  come  back  to  tell  us.  Let  us 
eat  and  drink : to-morrow  we  shall  die.” 


COREA. 


Ill 


The  judge  asked  many  other  questions,  which 
have  escaped  us.  At  the  end,  Columba  said, 
“ The  mandarins  are  the  fathers  of  the  people, 
they  listen  favorably  to  the  prayers  made  to 
them  : may  I ask  my  judge  one  question  ?” 
“ Speak.”  “ If  the  laws  condemn  Christians 
to  death,  I am  ready  to  die;  but  whence 
comes  it  that  pains  are  inflicted  on  me  which 
are  not  appointed  by  the  laws  ? At  the  other 
tribunal,  I was  despoiled  of  my  garments; 
I was  suspended  amid  indecent  scoffs;  my 
body  was  pierced  with  a red-hot  iron.  Does 
the  law  permit  modesty  to  be  thus  outraged?” 
“ This  damsel  is  a pearl,”  exclaimed  the  angry 
judge ; “ who  has  attempted  to  dim  its  lustre  ?” 
At  once  he  issued  an  order  to  cane  the  cul- 
prits : and  two  of  the  ringleaders  were  ba- 
nished. After  this  the  women  were  spared 
these  disgusting  punishments.  Agnes  was 
beheaded  on  the  8d  of  September,  after  four 
months  of  great  suffering.  She  was  twenty- 
five  years  old.  The  pains  of  sickness  were 
added  to  the  other  sufferings  of  Columba. 
After  an  imprisonment  of  five  months,  she 
also  was  beheaded,  at  the  age  of  twenty-six. 


On  the  29th  of  December  the  seven  fol- 
lowing martyrs  were  beheaded  : — 


112 


COREA. 


PETER  TSHOI. 

Peter  belonged  to  an  honorable  family  of 
Seoul,  and  his  ancestors  had  held  offices  under 
the  Government.  In  the  persecution  of  1801, 
he  lost  his  eldest  brother,  who  was  martyred 
for  the  faith.  Being  then  only  thirteen  years 
of  age,  and  having  no  protector,  he  was 
greatly  neglected,  and  his  religious  educa- 
tion uncared  for.  Thus  his  conduct  did  not 
differ  from  that  of  the  pagans.  In  1820,  a 
scourge  as  terrible  as  it  was  extraordinary* 
devastated  Corea  and  every  day  struck  down 
a multitude  of  victims.  Peter  entered  into 
himself,  procured  instruction,  and  received 
baptism.  Henceforth  his  conduct  was  irre- 
proachable: his  sweet  and  peaceful  dispo- 
sition made  him  pleasing  to  every  one.  Full 
of  gri^f  and  contrition  for  his  past  life,  he 
often  said,  with  groans,  “ Alas ! only  martyr- 
dom can  expiate  my  many  transgressions.  My 
God,  do  not  deprive  me  of  this  grace.”  As 
soon  as  he  saw  the  persecution  declare  itself, 
his  desire  for  martyrdom  became  more  lively, 
and  he  prepared  himself  with  intense  fervor. 

* From  the  description  given  me,  this  was,  without 
doubt,  the  cholera.  It  passed  from  Japan,  through  Corea, 
into  China.  Twelve  years  afterward,  it  was  at  the  gates 
of  Paris. 


COREA. 


113 


About  the  end  of  June,  the  officers  visited 
his  house,  put  the  family  in  chains,  and  con- 
ducted them  to  prison.  The  mandarin  ordered 
Peter  to  be  brought  before  him,  and  said, 
“Dost  thou  follow  the  wicked  doctrine  of 
the  Christians?”  “In  the  doctrine  of  the 
Christians  there  is  nothing  wicked.  1 adore 
God  and  serve  him.”  “ Renounce  this  God, 
and  thou  shalt  live.”  “I  cannot  deny  my- 
Creator.”  “ How  long  hast  thou  known  him  ?” 
“ My  parents  were  Christians : they  spoke 
of  him  to  me  from  my  childhood.”  “ See 
what  a wise  doctor  we  have  here,”  said  the 
mocking  officials.  Seven  times  he  was  made 
to  undergo  the  torture ; seven  times  his  legs 
were  bent ; seven  times  four  executioners 
together  beat  him  with  the  end  of  the  long 
rod ; and  he  received  in  all  one  hundred  and 
fifty  blows  of  the  board.  His  constancy  was 
invincible.  When  transferred  to  the  Kientso, 
he  there  underwent  the  three  ordinary  inter- 
rogatories and  the  tortures  by  which  they  are 
accompanied.  His  sentence  was  pronounced, 
and  six  months  after,  he  underwent  it.  J ust  as 
they  were  about  to  set  out  for  the  place  of 
punishment,  he  said  to  the  jailer,  “ I go  to 
die.  Tell  my  wife  and  daughter  not  to  mourn 
for  me,  but  rather  to  praise  and  thank  the 

Lord.  I hope  that  in  a few  days  they  will 
H 10* 


114 


COREA. 


follow  me  to  the  place  of  triumph.’'  Peter 
gained  the  crown  of  martyrdom  at  the  age 
of  fifty-three. 

BARBARA  TSO, 

WIFE  OF  SEBASTIAN  NAM. 

The  family  of  Barbara  was  distinguished 
for  its  nobility  and  piety.  At  the  age  of 
sixteen  she  was  espoused  to  Sebastian  Nam, 
whose  martyrdom  has  been  recorded  above. 
Their  son,  the  only  fruit  of  their  union, 
died  some  months  after  his  birth.  In  1801 
her  father  was  martyred,  and  her  father-in- 
law  and  husband  were  banished.  Barbara, 
having  now  only  a younger  brother  left 
out  of  all  her  family  to  protect  her,  went 
to  reside  with  him.  After  a few  years  had 
passed,  her  husband  was  recalled  from  exile, 
and  they  both  went  to  live  in  the  capital. 
Barbara  was  one  of  those  who  most  con- 
tributed their  efforts  to  introduce  the  minis- 
ters of  the  gospel  into  Corea.  They  were 
received  into  her  house,  and  served  by  her 
as  messengers  of  heaven.  Animated  with  a 
great  desire  to  shed  her  blood  for  Jesus 
Christ,  she  prepared  for  martyrdom  by  the 
most  fervent  practices  of  piety.  She  was 
arrested  in  June,  and  taken  before  the  tri- 
bunal. The  judge  said  to  her,  “You  have 


COREA. 


115 


the  choice  of  only  two  things,  either  to  die, 
or  to  renounce  your  religion  and  denounce 
the  Christians ; think  well  before  you  an- 
swer.” “ My  choice  is  made,”  she  replied: 
“rather  a thousand  deaths  than  commit  a 
crime  which  my  conscience  abhors.”  She 
endured  the  torture  before  the  tribunal  five 
times;  ten  times  the  executioners  inflicted 
their  torments ; in  all  she  received  one  hun- 
dred and  eighty  blows  of  “the  rod.”  Her 
body  was  cut  to  shreds,  and  there  was  not  a 
single  spot  without  a wound.  At  last  the 
judge  grew  tired  of  tormenting  her,  apd 
gave  sentence.  During  the  six  months 
which  she  spent  in  prison,  Barbara  con- 
ciliated in  an  extraordinary  degree  the  affec- 
tions of  her  fellow-captives.  When  her  turn 
arrived,  they  speedily  brought  her  the  news 
in  the  morning,  and  surrounded  her  weeping. 
She  consoled  them,  and  as  the  execution  was 
delayed,  begged  them  to  withdraw,  and,  lay- 
ing herself  down  on  her  mat,  slept  tranquilly 
until  the  moment  when  she  had  to  ascend 
the  car.  She  went  joyfully  to  death,  being 
fifty-eight  years  of  age. 


116 


COREA. 


MAGDALEN  HAN,  WIDOW, 

HER  DAUGHTER  AGATHA,  AND  AGATHA  Y. 

Magdalen  was  born  in  the  country,  of 
noble  parents,  who  were  not  very  rich.  Her 
family  was  pagan,  but  she  was  converted  to 
Christianity  a few  years  after  the  first  perse- 
cution. Her  daughter  Agatha  received  from 
nature  gifts  of  which  she  made  an  unhappy 
use.  She  was  a scandal  to  religion,  but  she 
made  reparation  by  repentance.  Agatha  Y 
was  also  born  in  the  country,  of  Christian 
parents.  These  three  women  dwelt  in  the 
capital  when  they  were  arrested.  The  two 
Agathas,  with  the  connivance  of  some  sol- 
diers, escaped  from  prison,  and  their  flight 
occasioned  the  judge  to  lose  his  office,  be- 
sides the  death  of  a jailer,  the  banishment 
of  two  more,  and  the  seizure  of  several 
Christians.  They  were  retaken,  and  suffered 
their  torments  courageously,  with  Magdalen. 
She  was  beheaded  at  the  age  of  fifty-six,  on 
the  29th  of  December,  1&39 ; Agatha,  her 
daughter,  at  the  age  of  21,  and  Agatha  Y at 
the  age  of  27,  January  31,  1840. 

BENEDICTA  HIEN,  WIDOW. 

The  family  of  Hien  held  one  of  the  first 
ranks  in  the  middle  class,  and  the  secondary 


COREA. 


117 


dignities  of  the  state  were  transmitted  in  it 
from  father  to  son.  The  father  of  Benedicta 
was  martyred  in  1801,  and  her  mother,  a 
pious  Christian,  brought  her  up  with  great 
eare.  The  child  knew  how  to  profit  by  her 
mother’s  lessons,  and  made  great  advances 
in  the  practice  of  virtue ; she  was  one  of 
those  whom  people  looked  upon  as  an  exam- 
ple. After  three  years  of  married  life,  she 
lost  her  husband.*  As  persecution  had 
many  times  despoiled  her  family  of  its 
wealth,  she  was  reduced  to  indigence,  and 
was  forced  to  gain  a livelihood  by  manual 
labor.  She  became  a sempstress,  and  when 
the  missionaries  arrived  she  made  clothes 
for  them.  The  informer  denounced  her  as 
one  who  had  frequent  intercourse  with  Euro- 
peans, and  sister  to  Charles,  the  catechist  to 
one  of  them.  She  was  taken,  and  had  to 
suffer  horrible  torments.  Eleven  times  had 
she  to  endure  the  torture  before  the  tribunal, 
and  besides  the  bending  of  her  legs,  she  re- 
ceived more  than  three  hundred  blows  of  the 
“rod.”  The  judge,  unable  to  subdue  her, 
condemned  her  to  death.  Benedicta  awaited 
tranquilly  for  seven  months,  in  prison,  amid 

* In  Corea,  among  the  better  sort  of  inhabitants,  to 
marry  again  is  infamy  to  the  widow,  however  young, — an 
absurd  custom,  which  gives  rise  to  a thousand  disorders. 


118 


COREA. 


privations  of  every  kind,  and  the  sufferings 
of  sickness,  the  moment  when  the  heads- 
man’s axe  should  sever  her  head  from  her 
body  and  put  her  in  possession  of  the  crown 
of  martyrs.  She  was  aged  forty-six  years. 

ELIZABETH,  SISTER  OF  PAUL  TINGL 

We  have  seen  that  Elizabeth  was  impri- 
soned for  the  faith,  with  all  her  family,  in 
1801.  She  was  then  four  years  of  age. 
Brought  up  with  care,  she  showed  herself  to 
be  the  worthy  imitator  of  her  parent’s  piety. 
From  her  tenderest  years  she  vowed  her  vir- 
ginity to  Jesus  Christ.  She  was  seized  with 
her  mother  and  brother.  The  judge,  know- 
ing her  state,  said  to  her,  “Why  have  you 
not  taken  a husband?”  “As  my  family  has 
been  degraded,*  and  has  forfeited  its  rank, 
no  one  has  thought  of  me.”  “Do  you  prac- 
tise the  religion  of  the  Lord  of  heaven?” 
“Yes,  I practise  it.”  “Who  has  imbued 
you  with  the  teachings  of  this  sect?”  “From 
my  infancy  my  mother  has  taught  me,  and 
told  me  of  the  punishments  in  store  for  those 
who  do  not  know  him.”  “ Renounce  your 

* When  the  head  of  a family  has  been  punished  with 
capital  punishment,  the  other  members  are  degraled  forever. 
Elizabeth’s  father  was  martyred  in  1801. 


COREA. 


119 


religion,  and  you  shall  live.’*  “ To  renounce 
my  Creator  is  a crime;  I cannot  commit  it.” 
“Your  brother  has  been  fool  enough  to 
choose  to  die : be  you  more  wise ; only  say 
the  word,  and  you  go  free,  taking  your 
mother  with  you.”  “ If  I cannot  live  with- 
out denying  my  God,  I prefer  death.”  The 
judge  tried  promises,  and  then  threats;  but 
all  his  efforts  were  unavailing  against  the  con- 
stancy of  Elizabeth.  She  endured  the  torture 
seven  times,  and  received  three  hundred  and 
fifty  blows  of  the  “rod.”  Amid  her  torments 
she  preserved  a tranquil  countenance.  She 
said  afterward,  “ By  a special  grace  I did  not 
expire  beneath  the  blows,  and  I now  under- 
stand a little  what  immense  agony  my  Sa- 
vior must  have  suffered.”  When  transferred 
to  the  second  tribunal,  she  wTent  through  the 
three  interrogatories  with  like  firmness.  Her 
sentence  was  pronounced.  During  the  six 
months  that  she  waited  in  prison,  prayer, 
meditation,  consoling  the  afflicted,  and  ex- 
horting the  weak  to  endure  their  sufferings 
patiently,  were  her  daily  works.  She  joy- 
fully mounted  tfte  car  which  bore  her  to  the 
place  of  execution.  She  was  aged  forty- 
three  years. 

Her  mother  Cecilia  generously  confessed 
Jesus  Christ  before  the  judge,  and  under  her 


120 


COREA. 


torture  showed  a courage  disproportioned  to 
her  great  age.  She  received  two  hundred 
and  thirty  blows  of  the  “ rod,”  and  died  in 
prison,  November  23,  aged  seventy-nine. 

BARBARA  KO. 

Barbara  was  born  in  the  capital,  of  re- 
spectable parents.  Her  father  was  martyred 
in  1801 ; and  her  mother  reared  her  in  the 
fear  of  God  and  in  the  practice  of  Christian 
works.  She  was  married  to  Augustine  Pak, 
whose  martyrdom  will  be  related  below. 
Before  entering  the  lists  she  greatly  feared 
the  tortures;  but  when  once  on  the  field  of 
battle  she  kept  up  bravely  the  fight  for  the 
Lord.  Seized  with  gratitude  and  admiration 
for  this  grace  which  God  had  given  her,  she 
exclaimed,  “ Truly,  I did  not  know  it  would 
be  so  sweet  to  suffer  for  Jesus  Christ.”  Be- 
sides the  torturing  of  her  legs  and  arms, 
which  were  dislocated,  her  body  was  torn  to 
pieces  by  scourges.  Her  flesh  fell  off  in 
shreds,  and  her  bones  were  laid  bare.  After 
three  months  of  prison  and  suffering,  she 
was  beheaded  in  her  forty-first  year. 


COREA. 


121 


MAGDALEN  Y AND  HER  SISTER  MARY. 

These  two  maidens  were  born  in  the  capi- 
tal, of  pagan  parents,  who  were  very  poor. 
Their  maternal  grandmother,  who  was  a 
Christian,  finding  herself  without  support, 
took  refuge  in  their  family.  They  listened 
to  her  conversation  about  religion,  and  em- 
braced it,  together  with  their  mother  Bar- 
bara. It  is  impossible  to  relate  how  much 
they  had  to  suffer,  especially  vexations  and 
injuries  from  their  father,  a violent,  obsti- 
nate man,  and  steadfast  in  his  superstitions; 
but  they  succeeded  in  getting  out  of  the 
house  secretly,  and  receiving  baptism.  Mag- 
dalen had  determined  to  remain  always  a 
virgin ; but  when  she  was  nineteen  her  father 
wished  to  give  her  in  marriage  to  a pagan. 
She  excused  herself,  professing  the  pretext 
of  sickness.  Her  father  not  believing  her, 
Magdalen,  with  blood  drawn  from  her  fin- 
ger,* wrote  on  a paper  her  resolution  never 
to  marry,  and  showed  it  to  him,  asking  him 
to  press  her  no  more.  Her  father  tore  the 
paper,  and  told  her  in  a voice  of  anger  that 
there  was  nothing  left  for  her  but  to  obey 


* The  usual  way  with  the  Coreans  to  express  their  will 
energetically. 


11 


122 


0 E E A. 


him.  Magdalen,  seeing  herself  on  the  point 
of  being  forced,  formed  a project  of  flight,  in 
concert  with  her  mother  and  sisters.  They 
accomplished  it,  and  came  to  tell  the  bishop. 
The  bishop  ordered  them  to  return  to  their 
family  and  to  be  faithful  to  their  religion. 
“ My  husband,”  said  Barbara,  “is  of  so  vio- 
lent a disposition  that  our  return  home  will 
be  our  death.”  “In  that  case,”  said  the 
bishop,  “do  as  you  think  best;”  and  he  pro- 
mised them  some  assistance.  They  hired  a 
house,  and  henceforth  were  able  to  give  full 
scope  to  their  zeal  and  devotion.  Mean- 
while the  pagan,  finding  that  they  did  not 
return,  imagined  that  in  despair  they  had 
thrown  themselves  into  the  river.  He  called 
boatmen,  and  made  them  examine  the  water; 
their  nets  brought  up  the  bodies  of  three 
women ; he  took  them  for  his  wife  and  two 
daughters,  and  buried  them.  He  is  still  igno- 
rant of  their  history,  and  believes  to  this  day 
that  they  drowned  themselves.  They  dwelt 
with  two  other  Christians,  Magdalen  Tso  and 
her  daughter  of  the  same  name,  when  the 
soldiers  suddenly  entered  their  house,  en- 
chained them,  and  threw  them  all  five  into 
prison.  They  bore  the  tortures  bravely. 
Barbara,  Magdalen  Tso,  and  her  daughter, 
after  some  months  of  suffering,  died  in  prison 


COREA. 


123 


of  a pestilential  fever.  Magdalen  Y and  her 
sister  were  decapitated, — the  former  on  De- 
cember 29, 1839,  aged  twenty-eight;  the  latter 
on  January  31,  1840,  aged  twenty-seven. 

After  the  execution  of  the  martyrs,  guards 
kept  watch  for  three  days  over  their  bodies. 
After  this  some  mendicants  made  themselves 
masters  of  the  corpses,  and  tied  a rope  under 
the  arms  to  drag  them  before  the  houses, 
the  startled  inhabitants  of  which  gave  them 
money  to  take  away  the  odious  spectacle. 
At  a later  period  they  begged  the  mandarin 
to  be  pleased  to  order  that  the  place  of 
punishing  the  Christians  should  be  farther 
off*. 


The  31st  of  January,  1840,  outside  the  ram- 
parts of  the  city,  in  a place  called  Tan-Ko- 
Kai,  six  martyrs  were  beheaded. 


AUGUSTINE  PAK,  CATECHIST. 

Augustine  was  an  inhabitant  of  the  capital. 
His  virtue  and  talent  obtained  for  him  the 
rank  of  catechist.  He  was  taken  the  day 
before  his  wife,  Barbara  Ko,  and  went  through 
the  same  interrogatories  and  torments,  show- 
ing the  same  firmness.  He  was  aged  forty- 
eight. 


/ 


124  COREA. 

PETER  HONG  AND  PAUL  HIS  BROTHER 

These  two  brothers  were  distinguished 
among  the  Christians  for  their  nobility  and 
piety.  Their  grandfather,  who  was  the  first 
of  his  family  to  embrace  the  faith,  was  mar- 
tyred in  1801.  They  were  arrested,  and  the 
chief  judge,  being  their  kinsman,  would  not 
try  their  cause,  but  banded  them  over  to  the 
two  inferior  judges,  enjoining  them  to  make 
them  apostatize  and  send  them  home.  These 
as  well  as  the  executioners  thought  to  gain 
credit  with  the  chief  judge  by  preserving  the 
life  of  his  two  relatives.  For  this  reason 
they  refined  their  cruel  barbarities,  but  all 
their  devices  only  served  to  make  their  mar- 
tyrdom more  glorious.  They  were  beheaded, 
Peter  on  the  31st  of  January,  aged  42,  and 
Paul  the  next  day,  aged  39.  Some  months 
after,  their  father’s  brother,  with  his  sons, 
was  martyred  in  the  province  of  Tsella,  after 
twenty  years’  imprisonment.  In  them  their 
family  became  extinct  on  earth,  to  be  more 
splendid  in  the  abode  of  glory. 


MAGDALEN  SON,  WIFE  OF  PETER  TSIIOI 

Magdalen  was  born  in  Seoul,  of  an  honor- 
able family.  In  1801  het  father  was  exiled 


COREA. 


125 


for  the  faith,  her  mother  soon  died,  and  her 
education  was  very  much  neglected.  In  1820, 
at  the  time  of  the  cholera,  she  was  converted 
with  her  husband,  received  baptism,  and  gave 
herself  up  to  the  practice  of  Christian  duties. 
She  was  seized  in  June,  and  taken  to  prison 
with  her  daughter,  a child  of  two  years  old. 
When  brought  to  the  tribunal,  the  judge  said 
to  her,  “Who  has  instructed  thee  in  the 
Christian  religion  ? How  long  hast  thou 
practised  it?”  “From  infancy  my  grand- 
mother spoke  to  me  of  God,  of  the  reward 
he  destines  for  virtuous  men,  and  the  punish- 
ment he  prepares  for  the  impious.”  “What 
people  frequent  this  house?”  “You  will  put 
them  to  death:  I cannot  denounce  them.” 
“To  whom  do  ftiose  objects  found  with  thee 
belong?”  “I  do  not  busy  myself  with  these 
matters:  I do  not  know  the  owner.”  “Re- 
nounce thy  God.”  “Never;  God  is  my 
Creator,  I honor  him.”  “Have  pity  on  thy 
daughter;  spare  thyself  at  least  for  her  sake; 
say  one  word  and  thou  shalt  regain  thy  liberty. 
If  thou  dost  persist  in  thy  obstinacy,  thou  shalt 
not  escape  the  tortures  and  the  final  punish- 
ment.” “ God  is  the  judge  of  life  and  death ; 
my  life  belongs  to  him.  I cannot  preserve  it 
at  the  expense  of  the  obedience  which  I owe 
V)  him.  When  I shall  be  no  more,  he  will 

ii* 


126 


COREA. 


take  care  of  my  little  one.”  Four  times  they 
violently  bent  her  legs;  and  she  received  three 
hundred  and  sixty  blows  of  the  “rod.”  All 
her  body  was  lacerated,  the  blood  streaming 
from  her  veins.  Fearing  lest  her  child  might 
be  an  occasion  of  temptation  and  fall,  she 
intrusted  it  to  a Christian.  She  suffered 
besides  this  for  eight  months  the  privations 
of  imprisonment,  after  which  she  began  her 
immortal  life.  She  was  aged  thirty-nine 
years. 

The  other  persons  who  suffered  martyrdom 
on  the  same  day  are: — 

Agatha  Y and  Agatha  Kouen,  who  are 
spoken  of  in  the  account  of  Magdalen  Han. 

Mary  Y,  who  is  spoken  of  with  her  sister 
Magdalen. 


The  1st  of  February,  1840,  three  martyrs 
were  beheaded;  first  Paul  Hong,  whose 
history  has  been  related. 

JOHN  Y. 

John  was  a descendant  of  a family  of  the 
provincial  nobility.  In  his  childhood  he  was 
left  an  orphan  and  adopted  by  a Christian  of 
the  capital.  When  older  he  put  himself  at 
the  service  of  the  Europeans,  who  intrusted 


COREA. 


127 


him  with  the  management  of  missionary 
affairs.  He  was  arrested  and  taken  before 
the  tribunal.  The  judge  observed  his  youth 
and  distinguished  appearance,  and  became  in- 
terested in  him,  speaking  to  him  in  an  affec- 
tionate and  benevolent  way.  “ You  are  still 
young,  well  educated,  and  can  hope  for  pre- 
ferment ; a fine  career  is  open  to  you : how 
comes  it  that  you  have  embraced  this  sect 
and  rebelled  against  the  orders  of  the  king  ? 
An  ignominious  death  awaits  you;  renounce 
this  religion,  which  was  unknown  to  our  fa- 
thers; say  but  one  word  and  you  shall  be  free.” 
John  answered,  “ To  cling  to  life  and  shrink 
from  death  is,  I well  know,  0 mandarin,  a 
sentiment  natural  to  man.  I know,  too, 
what  advantages  you  would  procure  for 
me,  but  these  have  small  attractions ; this 
life  is  short,  and  its  honors  are  like  a 
passing  shadow.  The  sensible  man  pre- 
fers immortal  glory  and  unending  joy  to 
the  pleasure  of  a moment.  Through  the 
tribulations  of  this  world,  and  beyond  the 
tomb,  my  religion  reveals  an  eternal  happi- 
ness ; for  this  I practise  it.  The  king,  it  is 
true,  prohibits  this  religion ; but  higher  than 
the  king  is  God,  the  Creatbr  and  Father  of 
all  men,  who  orders  me  to  adore  him.  Can 
I without  crime  refuse  obedience  ? Judge 


128 


COREA. 


of  it  yourself.  If  in  this  kingdom  the  king 
commanded  one  thing  and  a mandarin  the 
contrary,  whom  ought  we  to  obey  ? Know 
that,  in  the  hands  of  God,  kings  are  manda- 
rins, of  whom  he  makes  use  to  govern  this 
earth.” 

The  judge,  as  a proof  of  his  friendliness, 
and  to  win  him,  offered  him  a little  wine  to 
drink ; but  soon,  finding  his  different  means 
of  seduction  useless,  he  proceeded  to  tor- 
tures. He  commanded  that  he  should  be 
stretched  on  the  ground,  and  receive  twenty 
blows  of  “ the  hoard.”  Blood  gushed  forth 
violently,  and  John  fainted.  The  judge,  see- 
ing him  about  to  expire  and  unfit  to  endure 
further  torments,  had  him  conveyed  back  to 
prison.  The  confessor  was  transferred  after- 
ward to  the  second  tribunal,  where  he  under- 
went the  three  questionings  with  the  same 
constancy.  He  was  condemned  to  death, 
and  three  months  afterward  his  sentence  was 
executed.  He  was  thirty  years  of  age. 


BARBARA  TSHOI. 

Barbara  was  taken  at  the  same  time  that 
her  father  and  mocher,  Peter  Tshoi  and  Mag- 
dalen Son,  were  arrested.  When  her  parents 
spoke  to  her  of  marriage,  she  replied,  “ In 


COREA. 


129 


selecting  a husband  for  me,  do  not  think  of 
his  age,  or  rank,  or  riches ; let  him  only  be 
a good  Christian,  that  is  all  I want  to  make 
him  suit  me.”  Their  choice  fell  on  Charles 
Tchao,  whose  age  exceeded  hers  by  twenty- 
four  years.  When  brought  before  the  tri- 
bunal the  judge  said  to  her,  “Renounce  your 
religion,  denounce  the  Christians,  and  say 
who  is  the  owner  of  the  objects  found  with 
your  husband.”  “ Though  I must  die,  I never 
will  renounce  my  God  ; I am  acquainted  with 
few  Christians, — and,  besides,  you  will  put 
them  to  death ; I cannot  denounce  them ; I 
do  not  know  who  put  the  things  in  our 
house.”  The  judge  ordered  her  legs  to  be 
bent.  It  happened  that,  like  her  mother, 
Barbara  was  nursing  a child.  Lest  its  pre- 
sence might  excite  in  her  maternal  heart 
emotions  which  might  prove  fatal,  she  in- 
trusted it  to  a Christian,  beseeching  him  to 
watch  over  it.  She  seven  times  underwent 
the  torture,  and  received  more  than  three 
hundred  blows  with  “the  rod.”  For  eight 
months  she  endured  the  horrors  of  imprison- 
ment. Her  father,  mother,  and  husband  had 
preceded  her  to  the  abode  of  happiness,  and 
she  sighed  for  the  moment  when  she  would 
be  again  with  them.  She  was  beheaded 
when  she  was  twenty-one  years  of  age. 

I 


130 


\ 


COREA. 


PAUL  HE. 

Paul  was  a soldier.  During  the  first  inter- 
rogatories he  stood  firm,  although  he  re- 
ceived seventy  blows  of  “the  board.1’  After- 
ward the  miseries  of  the  prison  made  him 
apostatize;  but  the  very  same  day  he  entered 
into  himself  and  bitterly  bewailed  his  guilt. 
He  went  in  search  of  the  mandarin,  and 
accused  himself  of  his  weakness.  “ I have 
sinned,  I repent;  my  tongue  has  apostatized; 
my  heart  was  Christian  ; it  is  still  the  same ; 
see,  I am  rfeady  to  go  through  your  torments 
again.”  “Very  well,”  said  the  officers;  “but 
we  cannot  tell  if  you  are  speaking  the  truth : 
you  must  prove  by  some  sign  that  you  have 
changed.”  Close  at  hand  stood  a large  tub, 
into  which  the  prison-sewer  emptied  itself. 
“If  you  are  really  sorry,  here  is  a cup;  dip 
it  into  that  tub,  and  drink.”  Paul,  without 
hesitation,  filled  it,  and  at  one  gulp  swal- 
lowed the  whole  of  the  disgusting  liquid. 
He  wished  to  repeat  it.  “Enough,”  they 
cried,  “ enough  of  this.  Here  is  a crucifix ; 
prostrate  yourself  before  it.”  Paul  pros- 
trated himself  and  respectfully  kissed  it. 
The  judge,  irritated  at  his  return,  ordered 
them  to  beat  him  to  death  with  “the  board.” 
He  was  forty-eight  years  of  age. 


COREA. 


131 


PETER  Y. 

Peter  was  born  in  one  of  the  provinces, 
of  a noble  but  impoverished  family.  On  the 
death  of  his  father,  his  mother  went  with  her 
children  to  reside  in  the  capital.  Peter  led 
the  life  of  a fervent  Christian,  and  was  ar- 
rested with  his  sister  in  1834.  He  under- 
went most  courageously,  before  the  tribunal, 
the  wrenching  of  his  arms  and  legs,  and  the 
torture  of  “the  board.”  The  judge,  unable 
to  extort  from  him  a word  of  apostasy,  wrote 
a large  letter  on  a slip  of  paper,  and  put  it 
before  him,  saying,  “ It  is  hard  for  you  to 
pronounce  your  apostasy:  spit  at  this  letter, 
and  it  shall  be  a sign  that  you  will  be  a 
Christian  no  longer.”  “It  is  the  same 
thing,”  replied  Peter;  “I  cannot  do  it.”  “I 
will  have  you  beaten,  and  if  you  utter  a 
groan  I shall  understand  that  you  abandon 
your  religion.”  He  caused  him  to  be  cruelly 
beaten,  and  his  arms  and  legs  were  bent,  but 
Peter  remained  mute  and  motionless.  His 
sentence  was  pronounced.  The  wording  of 
it  was,  that  he  was  condemned  to  death  for 
following  a false  doctrine.  The  judge  showed 
it  to  him,  ordering  him  to  subscribe  it.  “ My 
religion  is  holy,”  he  replied,  “the  doctrine  it 
teaches  is  true.  I cannot  attest  that  it  is  false.” 


132 


COREA. 


The  judge  commanded  an  assistant  to  take 
hold  of  his  hand  and  compel  him  by  force  to 
sign  it.  Peter  was  kept  prisoner  for  four 
years,  during  which  he  observed  a rigorous 
fast.  Feeling  his  end  approach,  he  said,  “I 
ardently  longed  that  my  head  might  fall  be- 
neath the  sword ; but  God  disposes  other- 
wise; may  his  holy  will  be  done!”  Having 
spoken  these  words,  he  slept  the  sleep  of  the 
just,  in  the  month  of  June,  1838,  aged  thirty- 
six.  His  sister  was  martyred  the  following 
year. 

JOSEPH  TSANG. 

Joseph  was  what  is  commonly  called  a 
kind-hearted  sort  of  man.  He  was  born  at 
Seoul,  in  the  lowest  rank  of  life.  As  he  was 
very  poor,  he  used  to  get  a livelihood  by 
selling  small  wares,  but  he  soon  abandoned 
this,  because  he  found  it  an  occasion  of  daily 
falsehoods.  His  family  said  to  him,  “We 
now  have  nothing,  we  are  starving ; keep  to 
your  trade  which  supported  us.”  Joseph  re- 
plied, “ I was  able  with  my  business  to  earn 
the  clothes  that  cover  us,  but  to  me  it  was  an 
occasion  of  ruin.  I would  rather  lose  my 
life  than  preserve  it  at  the  expense  of  my 
conscience.”  During  the  persecution  he  was 
inflamed  with  so  violent  a desire  of  shedding 


COREA. 


138 


his  blood  for  his  God,  that  he  was  on  the 
very  point  of  giving  himself  up  voluntarily 
to  the  mandarin  ; however,  he  waited  for  the 
guards  to  come  and  seize  him.  He  fell  sick: 
“ Alas,”  said  he,  “I  shall  not  be  able  to  be 
a martyr.”  But  the  soldiers  made  their  ap- 
pearance, and  he  was  oveijoyed;  he  was 
carried  to  prison  and  thrown  on  one  side. 
Several  days  passed,  and  no  one  took  any 
notice  of  him.  “ I am  a Christian,”  he  com- 
plained ; “ why  am  I passed  over,  why  am  I 
not  interrogated,  why  am  I not  beaten?” 
“He  is  delirious,”  said  the  officers.  “Iam 
not  delirious,  I am  in  my  sound  senses ; I am 
a Christian,  I tell  you,  and  I have  come  here 
to  suffer  and  to  die.”  The  judge  accorded 
that  for  which  he  so  passionately  longed ; he 
ordered  them  to  inflict  twenty-five  blows  of 
the  “board.”  Joseph  expired  almost  in- 
stantaneously, June  5,  1839.  He  was  aged 
fifty-four. 


PROTASIUS  TSENG. 

Protasius  belonged  to  a mandarin  family. 
He  embraced  Christianity  as  an  adult,  and 
fulfilled  his  duty  with  the  greatest  fervor. 
So  humble  was  he  that,  disregarding  his  own 
nobility,  he  prostrated  himself  to  all  the 
nobles  whom  he  met.  When  brought  before 
12 


134 


COREA. 


the  first  tribunal,  he  endured  the  tortures 
with  the  greatest  firmness.  At  the  second 
the  judge  gained  him  by  his  kindness,  per- 
suaded him  to  apostatize,  and  sent  him 
home.  No  sooner  had  Protasius  reached 
home  than  he  conceived  so  lively  a sorrow 
for  his  sin,  that  for  days  he  could  not  eat  or 
drink.  He  went  hack  to  the  Pretorium. 
“Ah,  here  you  are  again,”  said  the  guards; 
“ and  what  brings  you  here  ?”  “ I come  to 

make  reparation  for  a crime  I have  com- 
mitted ; I apostatized,  bpt  I repent  of  it,  and 
am  come  to  tell  the  mandarin.”  Saying 
these  words,  he  entered  the  hall.  “Bah!” 
said  the  guards,  driving  him  out,  “what  you 
have  said  is  said,  it  is  over  now,  go  home.” 
Protasius  returned  to  the  attack  the  three 
following  days,  but  they  constantly  refused 
him  entrance.  He  stationed  himself  in  the 
street,  and  watched  for  the  departure  of  the 
judge.  Seeing  him  come  out,  he  prostrated 
himself  with  tears,  crying  out,  “I  have 
sinned,  my  mouth  said  what  my  heart  denied; 
I repent,  I am  a Christian,  I want  to  be  one.” 
“I  do  not  believe  you,”  answered  the  judge, 
moving  on.  Protasius  followed,  calling  out, 
“lam  a Christian;  I want  to  die  a Chris- 
tian.” “ What  a set  of  people  they  are !”  ex- 
claimed the  judge  angrily ; “ it  is  impossible 


COREA. 


135 


to  get  rid  of  them.”  He  commanded  him 
to  be  taken  hack  to  the  first  tribunal,  and 
there  Protasius  obtained  the  object  of  his  de- 
sires; for  he  received  twenty-five  blows  of 
the  “ board,”  and  expired  the  next  night, 
aged  forty-one. 

PETER  LIOU. 

Peter  was  the  son  of  Augustine,  the  Go- 
vernment interpreter.  He  became  the  faith- 
ful imitator  of  his  father’s  virtues.  It  is  in- 
credible what  he  had  to  endure  from  the  ill 
treatment  of  his  mother  and  sisters,  avowed 
enemies  of  the  Christian  name.  This  little 
boy,  persuaded  that  he  could  never  elude 
the  search  of  the  ministers  of  justice,  went 
to  the  tribunal  to  give  himself  up.  He 
was  tortured  eight  times,  and  received  more 
than  six  hundred  blows  of  the  “rods.” 
Fourteen  times  did  the  executioners  set 
upon  him  with  menaces,  and  load  him  with 
injuries  and  outrages.  He  received  forty 
blows  of  the  “board.”  During  his  tortures 
he  displayed  so  great  firmness  and  so  tran- 
quil an  air,  that  the  very  executioners  stood 
in  amazement.  He  took  bits  of  his  flesh 
which  were  hanging  to  his  body  only  by 
shreds  of  his  tender  skin,  and  threw  them 
down  before  the  judges  with  a smile.  In 


136 


COREA. 


prison  he  was  an  apostle;  he  encouraged 
the  disheartened,  and  exhorted  apostates  to 
repentance.  “You  are  a catechist  and  a 
grown  man,”  said  he  to  one  of  them ; “ I 
am  only  a boy : it  is  you  who  ought  to  be 
exhorting  me  to  suffer  courageously;  how 
comes  it  that  we  have  changed  places  ? Re- 
turn to  yourself,  and  die  for  Jesus  Christ.” 
Peter  was  strangled  in  prison,  October  31, 
at  the  age  of  thirteen. 


The  following  martyrs  in  their  interro- 
gatories were  asked  the  same  questions  and 
gave  the  same  replies  ; we  are  therefore  com- 
pelled to  curtail  them  in  part,  to  avoid  tedious 
repetitions. 

AGATHA  TSONG. 

Agatha  was  born  on  the  banks  of  the  river 
which  flows  near  the  capital.  She  embraced 
Christianity  in  middle  age.  After  the  death 
of  her  husband,  when  there  was  no  longer 
any  one  to  maintain  her,  she  begged  her 
bread  from  door  to  door.  In  extreme  indi- 
gence, she  was  most  faithful  to  her  duties. 
When  she  was  brought  before  the  tribunal, 
the  judge,  in  order  to  frighten  her,  displayed 
all  the  different  instruments  of  torture,  and 


COREA. 


137 


threatened  that  she  should  he  beaten  to  death 
unless  she  apostatized.  “ It  were  unworthy 
of  me,  at  my  age,”  said  she,  “ to  abandon 
my  true  religion.  I am  on  the  point  of  ap- 
pearing before  the  Judge  of  the  living  and 
the  dead : there  is  hardly  a breath  in  my 
body  now.  Make  haste  to  deprive  me  of  it, 
before  death  prevents  you.”  She  was  carried 
to  the  prison  of  the  Kientso,  where  she  ex- 
pired of  the  pangs  of  hunger,  pronouncing 
the  sweet  names  of  Jesus  and  Mary.  She 
was  aged  seventy-nine. 


BARBARA  KIM. 

Barbara  was  born  in  the  country,  of  pagan 
parents.  While  still  a girl,  she  entered  the 
service  of  a Christian  family  in  the  capital. 
She  was  firm  under  the  torture,  and  died 
of  hunger  and  sickness,  in  the  month  of  June, 
aged  thirty-six. 

LUCY  THE  DWARF. 

The  parents  of  Lucy  were  poor  peasants. 
She  was  born  a humpback,  and  never  had 
any  other  name  than  Lucy  the  Dwarf.  She 
preserved  throughout  her  life  the  simplicity 
of  a child.  She  was  servant  in  a family  of 
the  capital,  and  exact  in  the  performance  of 


138 


COREA. 


her  duties.  She  confessed  Jesus  Christ  before 
the  tribunal  with  great  intrepidity.  “ Press 
me  no  more,”  she  said,  “I  am  a Christian. 
Send  me  to  death:  I go  readily.”  She  died 
of  hunger,  in  prison,  aged  seventy-one. 

ANNA  HAN, 

AND  HER  SISTER-IN-LAW,  BARBARA  KIM,  WIDOW. 

These  were  two  poor  women,  who  confessed 
Jesus  Christ  generously,  and  endured  the 
torture  courageously.  The  first  received 
three  hundred  and  ninety  blows  pf  the  “ rod 
the  second,  three  hundred  and  forty.  They 
expired  in  prison,  in  consequence  of  their 
sufferings ; Anna  at  the  age  of  fifty-five,  the 
29th  of  August,  Barbara  at  the  age  of  forty- 
nine,  the  23d  of  August,  1839. 

CATHERINE  Y,  WIDOW, 

AND  HER  DAUGHTER,  MAGDALEN  TSO. 

After  a generous  profession  of  faith,  they 
died  in  prison,  in  consequence  of  their  tor- 
ments ; Catherine,  aged  fifty-seven,  Magdalen, 
aged  thirty-three.  Out  of  love  for  her  vir- 
ginity, Magdalen,  in  spite  of  her  mother’s 
entreaties,  would  never  marry. 


COREA. 


139 


FRANCIS  TSHOI. 

Francis  was  born  near  tbe  capital.  He  was 
one  of  the  most  fervent  Christians,  and  suf- 
fered, with  great  courage,  horrible  torments, 
and  the  torturing  of  his  arms  and  legs.  At 
two  interrogatories,  he  received  one  hundred 
and  ten  blows  of  the  “ board,”  and  expired 
on  the  spot,  August  25, 1839,  aged  thirty-five. 
His  son  Thomas  was  sent  to  Macao,  to  study 
Latin,  and  is  now  a deacon. 


ANDREW  TSENG. 

He  was  a rich  Christian  of  the  provinces. 
He  had  received,  as  it  were,  the  simplicity  of 
the  dove ; but  he  had  not  the  wisdom  of  the 
serpent.  The  traitor  went  out  to  him,  to 
discover  where  the  bishop  lay  hid.  Andrew 
himself  was  taken  afterward.  He  under- 
went courageously  the  torturing  of  his  limbs, 
scourgings,  and  one  hundred  blows  of  the 
“ board.”  He  was  strangled  in  prison,  Janu- 
ary 24,  1840,  aged  thirty-three. 


TERESA  KIM. 

Teresa  was  a pious  woman  of  the  provinces. 
She  was  in  the  house  of  Paul  Ting,  where 


140 


COREA. 


she  was  a servant,  when  she  was  appre- 
hended. She  received  the  torture  six  times, 
and  two  hundred  and  eighty  blows  of  the 
“ rod.”  After  seven  months’  imprisonment, 
she  was  strangled,  on  the  10th  of  December, 
1839,  aged  forty-four. 

STEPHEN  MIN. 

Stephen  was  converted  some  years  before 
the  persecution.  He  was  of  noble  origin, 
and  his  education,  talent,  and  piety  won  for 
him  the  distinction  of  catechist.  Before  the 
tribunal,  his  replies  to  the  judge  were  bold 
and  intrepid.  “ Not  only  will  I not  abandon 
my  religion/’  said  he,  “ but,  if  you  let  me  go, 
I will  preach  it  to  the  gentiles.”  The  en- 
raged judge  commanded  him  to  be  beaten 
with  the  utmost  cruelty.  “ He  is  worthy  of 
death : let  him  die  beneath  the  blows.” 
Stephen  received  these,  and  then  forty  blows 
of  the  “ board.”  He  was  cast  into  prison, 
where  he  exhorted  the  apostates  and  moved 
them  to  repentance.  He  was  there  strangled, 
December  31, 1839,  aged  fifty-three. 

ANTONY  KIM. 

Antony  was  a farmer.  He  embraced  the 
faith  in  his  manhood ; and,  by  his  zeal  and 


y 


COREA. 


141 


fervor,  * converted  the  greater  part  of  the 
villagers.  He  went  to  live  in  the  capital, 
and  made  his  house  a place  of  reunion  for 
the  faithful.  When  arrested,  he  bore  the 
torments  with  courage.  He  said  to  the  judge, 
“ I have  hut  one  word  to  say  to  all  your  ques- 
tions and  exhortations:  I am  a Christian, 
and  I want  to  die  one.”  He  received  ninety 
blows  of  the  “ board,”  and  was  strangled  in 
prison,  in  March,  1841.  He  was  aged  forty- 
seven. 

Fiant  novissima  mea  horum  similia.  May 
my  last  end  be  like  these . 

FERREOL, 

BISHOP  OP  BELLINA. 


September  22,  1846. 


COREA. 


ARTICLE  II. 

Letter  of  Mgr.  Ferrtol,  Vicar- Apostolic  of  Corea,  to 
Signor  Barran , Superior  of  the  Foreign  Missions  at 
Paris,  relative  to  the  new  Corean  Martyrs. 

Sir  and  dear  Confrere: — 

I have  to  speak  to  you  of  the  triumphs  of 
Christianity  in  the  Corea,  of  martyrs  again 
this  year,  and  illustrious  martyrs.  From  her 
foundation  the  Church  of  Jesus  Christ  has 
not  ceased  to  offer  at  all  times  to  her  Divine 
Spouse  generous  children,  who  have  washed 
their  stoles  in  the  Blood  of  the  Lamb : this 
is  one  of  the  glorious  privileges  which  dis- 
tinguish her  from  the  sects  which  are  sepa- 
rated from  her.  We  were  ministering  to  the 
Christians  in  peace  when  the  enemy  made  a 
declaration  of  war.  In  the  combat  many 
have  been  vanquished  and  many  victors ; at 
the  head  of  these  last  we  find  M.  Andrew 
Kim,  a native  priest,  the  only  man  of  any 
capacity  whom  I had  at  my  disposal.  I had 
sent  him  to  the  borders  of  the  province 
of  Hoang-hai,  where  Chinese  boats  come  in 

142 


i 


COREA. 


143 


great  numbers  every  spring  for  the  fishing. 
He  was  to  visit  these  places,  and  ascertain  if 
there  were  any  means  of  establishing  with 
the  Chinese  a chain  of  communication  for 
the  transmission  of  letters  and  the  intro* 
duction  of  missioners.  His  mission  was 
safely  accomplished,  when  an  unforeseen  ac- 
cident caused  him  to  be  seized.  This  is  his 
own  account  of  his  capture,  and  of  part  of 
the  torments  he  had  to  suffer  before  receiving 
the  final  stroke  of  the  sword.  The  original 
of  his  letter  was  in  Latin. 

Valley  of  Souritsicol,  in  the  province  of 

Tshongtseng. 

November  3,  1846. 


My  Lord: — 

Your  Excellency  will  have  already  heard 
what  has  happened  in  the  capital  since  we 
parted.  We  set  sail  as  soon  as  we  had  com- 
pleted our  preparations;  and  a favorable 
wind  brought  us  in  safety  to  the  Sea  of  Yen- 
pieng,  which  was  covered  at  that  time  by  a 
quantity  of  fishing-boats.  My  people  bought 
some  fish,  and  went  to  the  harbor  of  the 
island  of  Suney  to  sell  it  again ; but,  not  find- 
ing purchasers,  they  sent  a sailor  ashore  to 
salt  it.  In  the  course  of  our  voyage  we 


144 


COREA. 


passed  by  Pokang,  and  the  islands  of  Maihap 
Thetsinmok  and  Sotseng  Taitseng,  and  at 
last  cast  anchor  near  Pelintao.  I saw  there 
about  a hundred  fishing-junks  from  Canton; 
they  kept  very  near  to  the  shore,  but  the 
crews  were  prevented  from  landing  by  senti- 
nels, who  were  posted  on  the  elevations  of 
the  coast  and  the  tops  of  the  hills.  Curiosity 
drew  a crowd  of  Coreans  from  the  neighbor- 
ing islands  round  the  Chinese.  I myself 
went  near  them  at  night,  and  was  able  to 
speak  to  the  master  of  a boat.  I intrusted 
him  with  the  letters  of  your  excellency,  and 
wrote  some  to  MM.  Beneux,  Libois,  and 
Martre,  as  well  as  to  two  Chinese  Christians. 
I added  to  these  two  maps  of  Corea,  with  a 
description  of  the  islands,  rocks,  and  other 
remarkable  features  of  the  coast  of  Hoang- 
hai.  This  place  appears  very  favorable  for 
the  introduction  of  missionaries,  and  for 
the  transmission  of  letters,  provided  suffi- 
cient precautions  are  taken  in  making  use 
of  the  Chinese.  They  make  an  appointment 
here  for  the  fishing  every  year,  about  the  be- 
ginning of  the  third  month,  and  remain  there 
till  about  the  end  of  the  fifth.  After  having 
executed  your  lordship’s  orders,  we  set  out 
again,  and  returned  to  the  harbor  of  Suney. 
Up  to  this  time  my  voyage  had  been  very 


COREA. 


145 

prosperous,  and  I hoped  for  an  equally  for- 
tunate termination  of  it.  The  fish  which  we 
had  left  was  not  yet  dried,  which  obliged  us  to 
stay  longer  in  port.  My  servant  Veran  asked 
leave  to  go  on  shore  to  reclaim  some  money, 
which  he  had  left  in  charge  of  a family  with 
whom  he  had  been  concealed  for  seven  years 
for  fear  of  persecution. 

After  he  had  gone,  the  mandarin  came  to 
our  boat  with  some  of  his  people,  and  asked 
to  be  allowed  to  use  it  to  drive  away  the  Chi- 
nese junks.  Corean  law  does  not  allow  the 
boats  of  the  nobles  to  be  taken  for  the  public 
service ; and  as  I had  been  made,  I do  not 
know  how,  to  pass  with  the  people  for  a 
ianpan  of  high  rank,  as  the  nobles  are  called, 
I should  have  fallen  in  their  estimation,  and 
so  done  an  injury  to  our  future  expeditions, 
if  I had  given  up  my  boat  to  the  mandarin. 
Besides,  Veran  had  prescribed  for  me  a line 
of  conduct  which  I was  to  pursue  in  similar 
circumstances.  I therefore  replied  to  the 
mandarin,  that  my  boat  was  for  my  own  use, 
and  that  I could  not  give  it  up  to  him.  His 
officers  abused  me  violently,  and  took  my 
pilot  away  with  them.  They  came  back  in 
the  evening,  and,  taking  away  another  sailor, 
brought  him  into  the  court,  where  the  an- 
swers which  both  of  them  made  when  ques- 

K 13 


146 


COREA. 


tioned  threw  grave  suspicions  upon  me.  The 
mandarin  was  aware  that  the  grandmother  of 
one  of  them  was  a Christian.  The  officers 
then  consulted  together,  and  said,  “¥e  are 
thirty;  if  this  person  is  really  noble,  perhaps 
one  or  two  of  us  may  be  put  to  death,  but  not 
ail ; let  us  go  and  seize  him.”  They  accord- 
ingly came  at  night,  accompanied  by  several 
women  of  bad  character,  and,  throwing  them- 
selves upon  us  like  madmen,  they  dragged 
me  by  the  hair,  some  of  which  was  pulled 
out,  and  tying  me  with  a cord,  they  show- 
ered kicks  and  blows  with  their  hands  and 
with  sticks  upon  me.  In  the  mean  time  the 
remaining  sailors,  under  cover  of  the  dark- 
ness of  the  night,  crept  quietly  down  into 
the  boat,  and  rowed  away  as  fast  as  they 
could.  Wheu  we  reached  the  shore,  the 
officers  stripped  me  of  my  clothes,  bound 
and  beat  me  again  with  every  sort  of  insult 
and  sarcasm,  and  brought  me  to  the  court, 
where  a great  many  persons  were  assembled. 
The  mandarin  said  to  me,  “Are  you  a Chris- 
tian?” “Yes,  I am,”  I answered.  “Why  do 
you  practise  this  religion  contrary  to  the 
king’s  orders?  Give  it  up.”  “I  practise  my 
religion  because  it  is  true ; it  teaches  me  to 
know  God,  and  brings  m^  to  eternal  happi- 
ness : I know  of  no  such  thing  as  apostasy.” 


COREA. 


147 


The  torture  was  then  applied  to  me,  and  the 
judge  said,  “If  you  do  not  apostatize  you 
shall  die  under  the  blows.”  i:  As  you  please, 
but  I will  never  abandon  my  God.  Do  you 
wish  to  hear  the  truth  of  my  religion  ? Listen. 
The  God  whom  I worship  is  the  Creator  of 
heaven  and  earth,  of  men,  and  of  every  thing 
that  is.  He  punishes  sin  and  rewards  vir- 
tue, &c.  Whence  it  follows  that  all  men  are 
bound  to  do  homage  to  him.  For  my  part, 
I thank  thee,  O mandarin,  for  making  me 
suffer  these  tortures  for  his  love.  May  my 
God  reward  you  for  this  benefit,  and  raise 
you  to  a higher  rank!”  At  these  words  the 
mandarin  and  the  whole  assembly  began  to 
laugh.  They  next  brought  me  a cangue, 
about  eight  feet  long,  which  I immediately 
took  up,  and  put  on  my  neck,  at  which 
bursts  of  laughter  broke  from  all  parts  of  the 
audience.  I was  thrown  into  prison  with 
the  two  sailors,  who  had  already  apostatized. 
My  hands  and  feet,  my  neck  and  my  loins, 
were  tightly  bound,  so  that  I could  neither 
walk,  nor  sit,  nor  lie  down.  A crowd  of 
people  pressed  round  me  out  of  curiosity, 
and  I spent  part  of  the  night  in  preaching 
the  faith  to  them ; and  they  declared  that  they 
would  embrace  it  if  it  were  not  forbidden  by 
the  king.  The  officers,  finding  some  Chi- 


148 


COREA. 


nese  articles  in  my  bag,  believed  that  I was 
of  that  country,  and  the  next  day  the  manda- 
rin sent  for  me  and  asked  if  I was  a Chinese. 
“ No,”  I answered,  “lam  a Corean.”  Not 
believing  what  I said,  he  asked,  “In  what 
province  of  China  were  you  born  ?”  “ I was 
brought  up  in  Macao  in  the  province  of 
Koang-tong ; I am  a Christian,  and  curiosity 
and  the  desire  of  propagating  my  religion 
brought  me  to  this  country.”  He  then  sent 
me  back  to  prison,  from  whence,  five  days 
later,  I was  taken  by  a subaltern  and  several 
men  to  Kaiton,  the  capital  of  the  province. 
The  governor  asked  me  if  I was  a Chinese, 
and  I answered  as  I had  done  to  the  manda- 
rin of  the  island.  He  put  a great  many 
questions  to  me  about  my  religion,  and  I 
gladly  took  the  opportunity  of  speaking  to 
him  of  the  immortality  of  the  soul,  hell, 
paradise,  the  existence  of  God,  and  the  neces- 
sity of  worshipping  him  in  order  to  be  happy 
after  death.  He  and  his  people  answered, 
“ What  you  say  is  good  and  reasonable : but 
the  king  does  not  allow  us  to  be  Christians.” 
They  afterward  asked  me  many  things  which 
would  have  compromised  the  Christians  and 
the  mission,  and  I was  very  careful  not  to 
reply  to  them.  “ If  you  do  not  tell  us  the 
truth,”  they  said,  angrily,  “we  will  torment 


COREA. 


149 


you  in  various  ways.”  “Do  what  you 
please,”  I answered;  and  running  to  the  in- 
struments of  torture  I took  them  up  and 
threw  them  at  the  governor’s  feet,  saying, 
“ See,  I am  ready,  strike  me.  I do  not  fear 
your  tortures.”  The  officers  removed  them 
immediately,  and  the  servants  of  the  manda- 
rin came  up  to  me  and  said,  “It  is  the  cus- 
tom for  everybody  who  speaks  to  the  gover- 
nor to  call  himself  So-in,”  (which  means  fool.) 
“What  are  }7ou  saying?”  I answered:  “I 
am  a great  nobleman,  and  know  nothing  of 
such  an  expression.” 

Some  days  afterward,  the  governor  sent 
for  me  again,  and  overwhelmed  me  with 
questions  about  China,  sometimes  speaking 
by  an  interpreter  to  find  out  if  I was  really 
a Chinese,  and  ending  by  ordering  me  to 
apostatize.  I shrugged  my  shoulders  and 
smiled  to  express  my  pity  for  him.  The 
two  Christians  who  were  arrested  with  me 
were  overcome  by  the  severity  of  the  torture, 
and  pointed  out  the  house  where  I had  lived 
in  the  capital,  besides  betraying  your  excel- 
lency’s servant,  Thomas  Ly,  his  brother 
Matthew,  and  several  others : they  confessed 
that  I had  communicated  with  the  Chinese 
junks,  and  given  some  letters  to  one  of 
them*.  A detachment  of  soldiers  was  imme- 

13* 


150 


COREA. 


diately  sent  off  to  the  junks,  which  brought 
back  the  letters  to  the  governor.  We  were 
very  strictly  guarded  in  separate  cells,  with 
four  soldiers  watching  us  night  and  day,  and 
a long  cord  tied  to  our  loins.  The  soldiers 
seeing  seven  scars  which  had  been  left  on  my 
breast  by  the  ten  leeches  which  I had  put  on 
when  I was  ill  at  Macao,  declared  that  I was 
the  Great  Bear,  and  amused  themselves  by 
many  jokes  about  it. 

As  soon  as  the  king  heard  of  our  arrest 
he  sent  some  officers  to  bring  us  to  the 
capital:  he  had  been  told  that  I was  a 
Chinese. 

During  the  journey  we  were  not  bound  as 
we  were  in  prison,  but  our  arms  were  tied 
with  a red  cord,  as  is  done  with  robbers  and 
great  criminals,  and  our  heads  were  covered 
with  bags  of  black  cloth.  We  suffered 
greatly  on  the  way  from  the  crowds,  who 
thought  I was  a foreigner,  and  pressed  to  see 
me,  some  even  climbing  up  trees  and  getting 
on  the  roofs  of  houses  as  I passed.  When 
we  reached  Seoul  we  were  thrown  into  the 
prison  of  thieves.  The  people  of  the  court, 
hearing  me  speak,  said  I was  a Corean.  The 
following  day  I appeared  before  the  judges, 
who  asked  me  what  I was.  “ I am  a Corean,’ ' 
I answered,  “and  I was  educated  in  China.” 


C 0 E E A.  151 

Interpreters  of  Chinese  were  then  called,  that 
I might  speak  with  them. 

In  the  persecution  of  1839  the  person  who 
betrayed  us  declared  that  three  young  Co- 
reans  had  been  sent  to  Macao  to  study  the 
language  of  the  Europeans,  so  that  it  was 
impossible  that  I should  not  be  recognised : 
besides,  one  of  the  Christians  who  was 
arrested  with  me  had  told  them  that  I was 
their  countryman.  I confessed  to  the  judges 
that  I was  Andrew  Kim,  one  of  the  three 
Coreans  mentioned,  and  I related  to  them  all 
that  I had  gone  through  in  order  to  return 
to  my  country.  When  I had  told  my  story 
every  one  exclaimed,  “ Poor  young  man ! 
From  his  infancy  upward  he  has  been  in 
trouble.”  The  judges  ordered  me  to  conform 
to  the  king’s  orders  and  to  apostatize,  but  I 
answered,  “ The  God  who  orders  hie  to 
worship  him  is  above  the  king,  and  to  deny 
him  is  a sin  which  the  king’s  order  cannot 
justify.”  When  it  was  suggested  to  me  to 
denounce  the  Christians,  I objected  to  them 
the  duties  of  charity  and  the  commandment 
of  God  to  love  our  neighbor.  Being  asked 
about  religion,  I spoke  to  them  at  length  of 
the  existence  and  unity  of  God,  of  the  crea- 
tion and  immortality  of  the  soul,  of  hell,  of 
the  necessity  of  worshipping  our  Creator, 


152 


COREA. 


and  of  the  falsehood  of  the  religions  of  the 
heathen.  When  I had  finished  speaking,  the 
judges  answered,  “Your  religion  is  good, 
hut  ours  is  so  also,  and  therefore  we  practise 
it.”  “If  £uch  is  your  opinion,”  I replied, 
“you  ought  to  leave  us  alone  and  live  at 
peace  with  us.  But  instead  of  that  you  per- 
secute us,  and  treat  us  worse  than  the  greatest 
criminals : you  confess  that  our  religion  is 
good,  and  you  attack  us  as  if  its  teaching 
was  abominable.”  They  laughed  loudly  at 
my  reply,  and  handed  to  me  the  letters  and 
papers  they  had  taken.  The  judges  read  the 
two  that  were  written  in  Chinese;  they  only 
contained  salutations  to  friends.  They  then 
told  me  to  translate  the  European  letters,  but 
I only  explained  to  them  what  was  of  no 
consequence  to  the  mission.  They  asked  me 
about  MM.  Berneux,  Maistre,  and  Libois, 
and  I answered,  “esse  philosophantes  in 
Sinis,”  that  they  were  studying  philosophy 
in  China.  Finding  a difference  between  my 
letters  and  those  of  your  excellency,  they 
asked  me  who  had  written  the  latter.  I said 
in  general  that  they  were  my  letters.  They 
showed  me  those  of  your  excellency,  and 
desired  me  to  write  like  them,  intending  to 
entrap  me,  but  I was  too  cunning  for  them. 
“These  characters,”  I said,  “were  written 


COREA. 


153 


with  a metallic  pen  ; if  you  will  bring  one  I 
will  do  as  you  wish.”  u¥e  have  no  pens 
of  metal.”  “Unless  I have  one  I cannot 
form  characters  like  these.”  A quill  was 
then  brought,  and  the  judge  gave  it  to  me, 
saying,  “ Cannot  you  write  with  this  instru- 
ment?” “It  is  not  the  same  thing,  but  it 
will  serve  to  show  how  a person  who  uses 
the  European  characters  can  write  different 
hands.”  Then  making  a»very  fine  pen,  I wrote 
several  lines  in  a small  hand,  and  afterward 
I cut  off  the  point  and  wrote  much  larger. 
“ You  see,”  I said  to  them,  “ these  characters 
are  not  the  same.”  This  satisfied  them,  and 
they  did  not  press  me  further,  but  your  lord- 
ship  will  see  from  this  how  far  our  learned 
men  in  Corea  are  behind  those  of  Europe. 

The  Christians  who  were  taken  with  me  have 
not  yet  been  put  to  any  torture  in  the  capi- 
tal. Charles  and  his  companions  are  in  an- 
other prison,  where  we  cannot  communicate 
with  them.  Of  the  ten  who  are  here  four 
have  apostatized ; but  three  of  them  repent 
of  their  weakness.  Matthias  Ly,  who  played 
so  vile  a part  in  1839,  appears  full  of  courage 
and  desirous  of  martyrdom.  His  example  is 
followed  by  the  father  of  the  convert  Sensiri, 
by  my  pilot,  and  by  Peter  Ham,  who  formerly 
gave  such  scandal  to  the  faithful.  We  do 


154 


COREA. 


not  know  when  we  shall  be  led  out  to  death ; 
but  we  are  full  of  confidence  in  the  mercy 
of  the  Lord,  and  trust  that  he  will  give  us 
strength  to  confess  his  holy  name  up  to  our 
last  moment.  The  Government  has  de- 
cided upon  seizing  your  excellency’s  servant 
Thomas,  and  several  other  important  persons. 
The  police  seem  rather  tired,  and,  not  caring 
to  look  for  Christians  any  more,  have  said 
that  they  have  all  gone  away  to  Itsen  Iantsi 
Ogni,  and  into  the  provinces  of  Tshong- 
tsheng  and  Tsella.  I entreat  your  excellency 
and  M.  Daveluy  to  remain  concealed  until 
after  my  death.  The  judge  tells  me  that 
three  vessels,  believed  to  be  French,  have 
anchored  near  the  island  Oiento.  He  says 
they  have  come  by  order  of  the  Emperor  of 
France,  (a  convenient  expression  in  these 
countries,)  and  that  they  threaten  to  do  much 
harm  to  Corea ; that  two  of  them  have  gone 
away  with  the  intention  of  returning  next 
year,  and  that  the  third  still  remains  in  Co- 
rean  waters.  The  Government  seems  fright- 
ened, remembering  the  death  of  the  three 
Frenchmen  who  were  martyred  in  1839.  I 
was  asked  if  I knew  the  reason  of  their 
coming ; and  I replied  that  I knew  nothing 
about  it,  but  that  they  need  not  be  afraid,  for 
that  the  French  never  did  harm  to  any  one, 


COREA. 


155 


without  good  reason.  I have  spoken  to  them 
of  the  power  of  France,  and  of  the  liberality 
of  her  Government.  I think  they  believe 
me;  but  they  object  to  me  that  they  have 
killed  three  Frenchmen,  without  coming  to 
any  harm.  If  French  ships  have  really  come 
to  Corea,  your  excellency  will,  doubtless,  be 
aware  of  it. 

I have  had  to  translate  an  English  map  of 
the  world,  and  have  made  two  copies  of  it  in 
colors,  which  have  pleased  them  much : one 
is  intended  for  the  king.  Just  now  I am  en- 
gaged, by  order  of  the  ministers,  in  making 
a small  compendium  of  geography.  They 
take  me  for  a very  learned  man.  Poor  people  ! 

I recommend  Ursula,  my  mother,  to  your 
excellency.  She  was  allowed  to  see  her  son, 
for  a day  or  two,  after  an  absence  of  ten  years, 
and  then  he  was  taken  from  her  again.  Have 
pity  upon  her,  I beseech  you,  and  console  her 
in  her  sorrow. 

Prostrating  myself  in  spirit  at  your  excel- 
lency’s feet,  I salute  for  the  last  time  my  be- 
loved father  and  revered  bishop.  I likewise 
salute  Mgr.  De  Besi,  and  send  my  respectful 
compliments  to  M.  Daveluy.  May  we  meet 
in  heaven  ! From  prison,  26th  August,  1846. 

Andrew  Kim,  Priest, 

Prisoner  of  Jesus  Christ. 


156 


COREA. 


Va 


M.  Kim  was  treated  as  an  enemy  of  the 
State,  and  executed  in  the  same  way  as  Mgr. 
Imbert,  and  MM.  Chastan  and  Maubant.  On 
the  16th  of  September,  a company  of  soldiers, 
with  shouldered  muskets,  marched  to  the 
place  of  execution,  on  the  banks  of  the  river, 
at  the  distance  of  about  a league  from  the 
capital.  A little  later,  a volley  of  musketry 
and  the  sound  of  trumpets  announced  the 
arrival  of  a military  mandarin  of  high  rank. 
In  the  mean  time  the  prisoner  was  brought 
out  of  his  dungeon,  and  was  made  to  sit, 
with  his  hands  tied  behind  his  back,  on  a 
chair  which  had  been  roughly  prepared,  and 
consisted  only  of  two  long  sticks,  with  a seat 
woven  between  them  of  straw.  He  was  thus 
conducted,  in  the  midst  of  a crowd  of  people, 
to  the  scene  of  his  triumph.  The  soldiers  had 
erected  on  it  a pike,  from  which  a standard 
floated,  and  stood  round  it  in  a ring,  which 
they  opened  to  admit  the  prisoner.  The 
mandarin  read  the  sentence,  which  con- 
demned him  to  death  for  having  held  com- 
munication with  foreigners.  M.  Kim  cried 
out,  with  a loud  voice,  “ This  is  my  last  hour 
of  life:  listen  to  me  attentively.  If  I have 
held  communication  with  foreigners,  it  has 
been  for  my  religion  and  for  my  God.  It  is 
for  him  that  I die.  My  immortal  life  is  on 


COREA. 


157 


the  point  of  beginning.  Become  Christians, 
if  you  wish  to  be  happy  after  death ; because 
God  has  eternal  chastisements  in  store  for 
those  who  have  refused  to  know  him.” 

When  he  had  finished  speaking,  his  robe 
was  taken  off  him,  and  each  of  his  ears  was 
pierced  with  an  arrow,  which  was  left  hang- 
ing in  it.  Some  water  and  a handful  of  lime 
was  then  thrown  in  his  face,  and  two  men, 
passing  a stick  under  his  arms,  took  him  on 
their  shoulders  and  carried  him  three  times 
rapidly  round  the  ring ; after  which  they 
made  him  kneel  down,  and,  fastening  a cord 
to  his  hair,  passed  it  through  a hole  in  the 
pike,  and  pulled  it  by  the  other  end  to  hold 
his  head  up.  During  these  preparations  the 
martyr  lost  none  of  his  composure.  “ Now,” 
he  said  to  his  executioners,  “am  I placed 
rightly  ? Can  you  strike  me  conveniently  ?” 
“ No  : turn  this  way  : that  is  right.”  “ Strike  ; 
I am  ready.”  A dozen  soldiers,  armed  with 
scimitars,  then  began  a sham  fight,  and,  wheel- 
ing round,  struck  the  neck  of  the  martyr  as 
they  passed.  His  head  did  not  fall  until  the 
eighth  blow.  -A  soldier  immediately  put  it 
on  a small  dish  and  presented  it  to  the  man- 
darin, who  returned  to  give  an  account  of  the 
execution  to  the  court.  By  the  laws  of  the 
kingdom,  the  bodies  of  criminals  remain  on 

14 


158 


COREA. 


the  place  of  execution  for  the  space  of  three 
days,  after  which  their  relations  are  at  liberty 
to  remove  them.  The  remains  of  M.  Kim 
were  buried  in  the  place  where  he  was  killed, 
and  the  officers  kept  guard  over  it ; so  that, 
as  yet,  it  has  not  been  possible  to  transfer 
them  to  a more  becoming  place. 

You  will  easily  understand,  my  dear  con- 
frere, what  a cruel  thing  the  loss  of  this 
young  native  priest  has  been  to  me.  I loved 
him  as  a father  loves  his  child,  and  nothing 
but  his  happiness  consoles  me  for  his  ab- 
sence. He  is  the  first,  and  up  to  this  time  the 
only  one,  of  his  nation  who  has  been  raised 
to  the  priesthood.  In  the  course  of  his  cleri- 
cal education,  he  imbibed  ideas  which  made 
him  very  much  the  superior  of  the  people 
here.  His  lively  faith,  sincere  piety,  and 
attractive  manner  at  once  obtained  for  him 
the  respect  and  love  of  the  Christians.  In 
his  ministry  he  surpassed  our  hopes,  and  a 
few  years’  practice  would  have  made  him  a 
most  able  and  valuable  priest.  It  was  not 
easy  to  detect  his  Corean  origin ; we  were 
able  to  intrust  all  sorts  of  affairs  to  him,  and 
his  character,  manners,  and  knowledge  were 
a guarantee  of  their  success.  In  the  present 
state  of  the  mission,  his  loss  is  an  irreparable 


COREA.  159 

one.  It  will  not  be  out  of  place  to  give  you 
here  a short  account  of  his  life. 

Andrew  Kim  was  born  in  the  province  of 
Tshong-tsheng,  in  August,  1821.  If  the  tra- 
ditions of  the  family  are  to  be  trusted,  it 
traces  its  descent  from  a king  who  ruled  over 
the  South  of  Corea  in  ancient  times,  when  it 
was  divided  into  small  states;  but,  in  spite  of 
this  illustrious  pedigree,  it  does  not  rank 
high  in  the  kingdom.  The  reigning  dynasty 
has  not  yet  completed  its  fourth  century,  and 
some  of  its  members  have  sunk  to  the  lowest 
class,  namely,  that  of  slaves;  they,  however, 
are  not  now  considered  as  belonging  to  it. 
The  Kim  family  will  have  a different  reputa- 
tion with  posterity,  for  having  given  several 
martyrs  to  the  Church. 

Andrew  was  brought  up  in  piety  from  his 
infancy.  When  M.  Maubant  arrived  in 
Corea,  he  found  him  so  intelligent  that  he 
took  him  as  his  attendant,  and  in  1836  sent 
him  to  Macao  with  two  other  young  men 
to  study  Latin.  He  was  there  instructed  by 
excellent  masters,  and  made  great  progress 
in  learning  and  virtue.  In  the  year  1842,  at 
the  end  of  the  Anglo-Chinese  war,  when  M. 
Cecile,  commander  of  the  frigate  “Erigone,” 
expressed  his  intention  of  visiting  the  Corean 
Court,  M.  Libois  sent  Andrew  with  him  to 


160 


COREA. 


serve  as  interpreter  in  his  intercourse  with 
China.  At  Ting-hai  and  Shanghae,  and  in 
other  places,  he  gave  the  Chinese  a high  idea 
of  the  generosity  of  the  French,  and  con- 
ciliated the  esteem  of  that  people  toward 
them. 

In  this  position  he  acquired  that  boldness, 
which  was  developed  in  him  by  degrees,  until 
he  was  prepared  for  the  accomplishment  of 
the  designs  which  Providence  intended  him 
to  carry  out.  From  that  time  his  mind  was 
gradually  enlarged,  and  the  hazard  of  any 
enterprise  rather  excited  him  to  its  achieve 
ment  than  deterred  him  from  it.  As  the 
French  ship  could  not  reach  Corea  that  year, 
he  left  it,  and  embarked  with  two  mission- 
aries on  a junk  which  was  setting  sail  for 
Leaotong.  Toward  the  time  when  the  Corean 
embassy  went  to  Pekin,  he  was  sent  to 
Pien-men  to  see  if  it  afforded  any  means  of 
re-establishing  the  communication  which  had 
been  broken  off  for  three  years,  but  he  arrived 
too  late,  as  it  had  already  entered  China. 

Meeting  it  on  its  way,  he  examined  it 
closely,  to  see  whether  it  contained  any 
Christians.  Seeing  a young  man  alone,  a 
little  apart  from  the  rest,  he  ventured  to  ask 
if  he  was  a Christian.  The  sign  had  not  de- 
ceived him;  and  he  persuaded  the  young 


COR  EA. 


161 


man,  who  was  a courier  with  intelligence,  to 
turn  back  and  introduce  him.  It  was  repre- 
sented to  him  that  it  would  be  impossible  for 
him  to  escape  recognition  if  he  travelled 
alone  and  without  a proper  dress;  but  he 
rejected  the  courier’s  advice,  and  courage- 
ously set  out  by  himself.  While  in  the 
desert,  between  China  and  Corea,  he  altered 
his  clothes  to  the  Corean  fashion,  and  went 
on  in  the  disguise  of  a beggar.  When  he 
reached  the  frontier,  he  followed  a knot  of 
about  fifteen  persons,  and  most  providen- 
tially was  not  asked  for  his  passport  at  the 
custom-house.  He  proceeded  a day’s  journey 
into  the  country,  but  at  the  first  stopping- 
place  his  language,  manners,  and  head-dress 
betrayed  him,  and  he  was  obliged  to  turn 
back.  During  the  day  he  concealed  himself 
among  the  mountains,  which  were  covered 
with  snow,  and  travelled  only  at  night.  He 
thus  repassed  the  custom-house,  and  regained 
the  desert.  After  remaining  for  three  days 
without  food,  he  was  overpowered  by  weari- 
ness and  sleep,  and  lay  down  upon  the  snow 
to  rest,  although  the  cold  was  terrible  and  the 
night  dark.  He  had  hardly  fallen  asleep 
when  he  was  awakened  by  a voice  which  said 
to  him,  “Arise,  and  walk,”  and  at  the  same 
time  he  imagined  he  saw  something  shadowy 

L 14* 


pointing  out  a way  through  the  darkness. 
When  relating  the  story  to  me  afterward, 
he  said,  “I  believed  that  voice  and  appari- 
tion to  be  merely  produced  by  my  imagina- 
tion, worked  upon  by  my  three  days’  fast, 
and  the  horrors  of  my  solitary  position;  but 
still  they  were  most  useful,  for  I should  most 
likely  have  been  frozen  to  death,  and 
awakened  only  in  the  next  world.”  A fresh 
danger  awaited  him  on  his  return  to  Pien- 
men.  He  then  looked  neither  like  a Corean 
nor  a Chinese : his  feet  were  so  much  frost- 
bitten that  they  could  hardly  support  him, 
and  his  lips  were  so  swollen  with  the  cold 
that  he  could  not  speak  articulately.  It  was 
proposed  to  arrest  him,  and  take  him  before 
the  mandarin,  but  his  presence  of  mind  saved 
him  from  that  danger. 

In  the  beginning  of  1844  I sent  him  to  the 
north  frontier  of  Corea,  to  try  to  obtain  an 
entrance  for  missionaries  in  that  direction. 
He  travelled  for  two  months  across  the  vast 
forests  of  Mantchouri,  in  the  midst  of  ice  and 
snow.  He  met  some  Christians,  and  arranged 
that  they  should  come  to  Pien-men  at  the 
end  of  the  year,  to  try  to  introduce  the  Vicar- 
Apostolic  into  the  country.  At  the  appointed 
time  I took  him  with  rile,  in  the  hope  that 
we  might  both  succeed  in  reaching  the  mis- 


COREA. 


163 


sion.  Out  of  the  seven  messengers  who 
came  to  the  frontier,  only  three  were  able  to 
cross  it,  and  they  considered  that  the  risk 
was  too  great  to  make  it  possible  to  introduce 
a European.  I compelled  them  to  take  with 
them  Andrew,  who  was  then  a deacon, 
directing  him  to  prepare  a boat  and  go  to 
Shanghae.  Under  cover  of  night  he  passed 
between  two  mountain  frontier  stations,  and 
waited  for  the  messengers  until  the  appointed 
day.  His  great  faith  and  his  firm  trust  in 
Mary  enabled  him  to  bear  with  great  patience 
all  the  difficulties  of  his  journey.  When  he 
reached  Seoul,  the  capital  of  Corea,  he  im- 
mediately got  a boat  ready,  and  collected 
some  Corean  peasants,  whom  he  made  his 
sailors.  Without  communicating  his  inten- 
tion to  his  crew,  he  boldly  set  out  in  his  little 
boat  to  cross  a sea  of  which  he  knew  no- 
thing. God  had  still  further  trials  for  him ; 
bad  weather  obliged  him  to  return  to  port, 
and  he  encountered  a violent  storm  while 
still  at  sea:  his  masts  were  cut  away,  his 
rudder  broken,  and  part  of  his  property  and 
provision  thrown  into  the  sea.  That  Provi- 
dence, to  which  alone  he  looked  for  safety, 
threw  in  his  way  a Chinese  junk,  which 
agreed  to  tow  his  boat  to  Shanghae,  where 
he  was  ordained  priest.  Two  months  after- 


164 


COREA. 


ward  he  landed  two  European  missionaries 
on  the  shores  of  Corea,  anvl  thus  happily  ac- 
complished the  mission  he  had  received  from 
on  high,  before  it  pleased  God  to  take  him 
to  himself  by  the  glorious  death  of  martyr- 
dom. 

After  the  execution  of  M.  Kim,  there  still 
remained  in  prison  eight  noble  confessors, 
who  refused  to  purchase  their  liberty  by 
apostasy.  On  the  last  day  of  the  seventh 
month  of  the  Corean  year,  (September  19,) 
the  king  ordered  that  they  should  be  put  to 
death.  Charles  Kien,  the  chief  of  them,  was 
beheaded  in  the  same  way  as  M.  Kim,  and 
received  ten  blows  from  the  scimitars  of  the 
soldiers.  The  other  seven  were  strangled  in 
prison,  after  having  been  almost  killed  by 
the  blows  of  the  “ board.”  In  the  acts  of  the 
martyrs  of  1839  you  will  find  a description 
of  this  terrible  punishment.  In  this  case,  the 
martyrs  w^ere  already  at  their  last  gasp  when 
they  were  strangled.  I will  now  proceed  to 
give  a short  account  of  them. 

Charles  Kien  belonged  to  a distinguished 
family  in  the  capital.  His  father  was  mar- 
tyred in  1801,  and  in  the  persecution  of  1839, 
his  wife  and  his  son  died  in  prison,  while  his 
sister,  Benedetta,  fell  beneath  the  axe  of  the 
executioner.  Charles  was  the  chief  manager 


COREA. 


165 


of  the  affairs  of  the  mission  for  many  years. 
He  went  to  the  frontier  of  China  to  join  Mgr. 
Imbert,  and  was  the  constant  companion  of 
M.  Chastan  in  his  ministrations  to  the  Chris- 
tians. His  age  and  virtue  made  him  beloved 
and  respected  by  all  the  faithful.  Before  the 
martyrdom  of  the  bishop,  he  desired  Charles 
to  compile  the  acts  of  all  those  who  shed 
their  blood  for  Jesus  Christ,  and  to  take 
charge  of  the  mission  during  its  widowhood. 
He  was  pursued  by  the  police  for  three  years, 
and  was  obliged  to  disguise  himself  and  to 
seek  refuge  in  the  poorest  cottages  and  in  the 
caves  of  the  mountains.  When  there  were 
no  priests,  he  encouraged  the  Christians  and 
preserved  them  in  their  faith;  he  often  sent 
messengers  to  reopen  communication  with 
China,  and  he  formed  part  of  the  Shanghae 
expedition.  On  his  return  to  Corea  he  was 
entirely  devoted  to  the  service  of  religion, 
and  as  he  was  alone  in  the  capital  when  the 
persecution  broke  out,  the  direction  of  every 
thing  fell  upon  him.  He  had  just  moved 
from  one  house  to  another,  taking  with  him 
part  of  the  money  and  property  of  the  mis- 
sion, when  the  police  came  upon  him  sud- 
denly and  carried  him  off*  to  prison  with  four 
other  persons.  He  was  not  put  to  the  tor- 
ture, but  was  well  treated  until  he  was  de- 


166 


COREA. 


dared  a traitor  to  the  state,  and  the  second 
chief  of  the  Christians.  His  laborious  career 
was  thus  crowned  with  the  glory  of  martyr- 
dom. His  death  has  made  a great  impres- 
sion on  the  faithful,  who  lament  him  very 
much  : many  of  them  owed  their  conversion 
to  hifri.  He  is  a great  loss  at  a time  like 
this,  when  we  have  so  few  men  capable  of 
serving  the  mission  with  fidelity  and  zeal. 
He  was  the  last  of  his  family,  and  died  at  the 
age  of  forty-nine. 

Peter  Ham  was  born  of  poor  parents  in  the 
capital.  He  was  a soldier  in  the  service  of  a 
chief  mandarin,  and  was  arrested  in  the  per- 
secution of  1839,  hut  liberated  without  apos- 
tatizing, by  the  exertion  of  his  brothers,  who 
were  heathens.  Afterward  he  gave  much 
scandal  to  the  faithful,  but  he  repented  of  it 
and  repaired  it.  Before  being  strangled,  he 
received  fifty  blows  with  the  “board.”  He 
died  at  the  age  of  fifty-three. 

Lawrence  Han  was  the  catechist  of  a village 
called  Ogni,  about  fifteen  leagues  from  the 
capital;  it  has  now  been  entirely  destroyed. 
He  was  a well-instructed  and  fervent  Chris- 
tian, and  very  desirous  of  martyrdom.  When 
the  police  attacked  the  village,  they  seized 
him  as  the  chief  Christian,  beat  him  severely, 
and  took  him  to  the  prison  of  Seoul,  where 


COREA.  167 

he  died,  aged  forty,  having  received  seventy 
blows  with  the  “board.” 

Joseph  Im  was  born  in  a village  on  the 
banks  of  the  river  which  passes  near  the 
capital.  He  was  a pagan,  but  his  wife  and 
children  were  Christians,  and  in  1839  he  be- 
came a police-officer  to  protect  them.  He 
was  arrested  because  his  son  was  the  pilot 
of  Andrew  Kim’s  boat.  When  the  son  apos- 
tatized and  refused  the  grace  of  martyrdom, 
God  seems  to  have  transferred  it  to  the 
father.  From  the  time  he  entered  the 
prison  he  had  a great  desire  to  die  for  Jesus 
Christ,  although  he  knew  hardly  any  thing 
of  the  faith.  When  he  appeared  in  court, 
the  judge,  who  knew  him  to  be  a pagan,  said 
to  him,  “Do  you  know  the  commandments 
of  God?”  “No,  I do  not.”  “If  you  do  not 
know  them,  you  are  not  a Christian.”  “In 
the  same  family,”  he  replied,  “there  are 
children  of  different  ages ; some  of  them 
have  attained  the  use  of  reason,  while  others 
are  not  yet  weaned;  the  elder  ones  know 
their  father  better  than  the  younger,  but  all 
love  him  ; I am  like  a child  in  the  faith,  I 
can  hardly  walk  in  it ; but  although  I know 
so  little  of  God,  I know  that  he  is  my  Father, 
and  I desire  to  die  for  him.  Matthias  here, 
who  is  intelligent  and  well  instructed,  knows 


168 


COREA. 


God  better  than  I do,  and  is  like  a grown-up 
son  in  our  Christian  family.”  (Matthias  is 
the  son  of  Ly,  the  mandarin  who  introduced 
the  faith  into  the  country.  He  is  one  of  the 
most  distinguished  literati  of  the  country  In 
1839  he  was  so  weak  as  to  apostatize,  but 
this  year  he  has  shown  the  most  gratifying 
signs  of  repentance  and  firmness;  he  con- 
fessed Jesus  Christ  with  great  courage,  and 
looked  forward  to  his  martyrdom  with  much 
eagerness ; but  this  favor  has  been  denied 
him,  for  the  judge  considered  him  useful  to  the 
kingdom,  and  has  privately  given  him  over 
to  his  family.)  When  Joseph  Im  heard  the 
prisoners  cursing  their  religion,  he  said  to 
them,  with  great  indignation,  “ I cannot  an- 
swer you,  because  I am  ignorant,  but  my 
heart  is  pained  by  what  you  say.  Matthias, 
you  can  answer  them : why  do  not  you  speak  ?” 
He  was  instructed  and  baptized  in  prison  by 
M.  Kim.  He  was  anxious  to  be  beheaded, 
and  said  to  the  judge,  “How  is  it  that  you  do 
not  carry  out  the  laws  of  the  kingdom  ? They 
order  that  every  criminal  condemned  to  death 
should  be  beheaded,  and  yet  you  order  us 
to  be  beaten,  to  be  killed  by  the  ‘board,’  or 
to  be  strangled.”  The  judge,  in  great  anger, 
ordered  him  to  receive  fifty  blows  with  the 
“board.”  Just  before  being  strangled,  he 


CORE  A* 


169 


cried  out  with  a loud  voice,  “ 0 Jesus,  my 
Master,  I give  thee  all  I have,  my  soul  and 
my  body.”  He  was  fifty-five  years  old. 

Teresa  Kim  was  a pious  person  of  the  capi- 
tal, aged  thirty-six,  who  had  vowed  her  vir- 
ginity to  Jesus  Christ. 

Agatha  Y,  aged  thirty-seven,  and  Susanna 
Y,  her  servant,  aged  forty-three,  both  widows, 
lived  at  Seoul  in  great  fervor ; they  both  re- 
ceived fifty  blows  with  the  “board”  and 
were  strangled. 

Catherine  Toki  was  by  birth  a slave  in  the 
country.  Her  pagan  master  beat  her  severely, 
and  left  her  for  dead,  in  consequence  of  her 
refusal  to  perform  some  superstitious  acts. 
Her  mother  took  her  home  and  healed  her 
wounds,  but  she  remained  a cripple.  She 
was  arrested  with  the  others,  and  strangled, 
in  the  thirtieth  year  of  her  age,  after  receiv- 
ing seventy  blows  with  the  “board.” 

I send  you,  my  dear  confrere,  the  acts  of 
some  of  the  martyrs  of  1839.  I am  sorry 
that  they  did  not  appear  with  the  news  of 
the  persecution  of  that  date.  It  is  now 
rather  late,  but  they  are  so  beautiful  that  the 
editors  of  the  Annals  will  not,  I am  sure, 
make  an}'  difficulty  about  publishing  some 
of  those  which  are  the  most  touching,  as 
their  publication  cannot  fail  to  be  most  edi- 

15 


170 


C 0 E E A. 


tying  in  Europe.  I am  confident  that  the 
Directors  will  do  all  they  can  not  to  deprive 
the  faithful  of  the  history  of  these  interest- 
ing events.  Would  not  Rome  canonize  or 
beatify  some  of  the  martyrs  ? What  a con- 
solation that  would  be  for  the  poor  Chris- 
tians in  Corea ! and  what  an  encouragement 
for  them  in  the  midst  of  their  sufferings  and 
trials ! I have  no  hesitation  in  saying  that 
many  of  them  would  brave  torture  more 
courageously  if  they  had  before  them  the 
example  of  their  brethren  reigning  in  heaven. 
I entreat  the  Directors  to  interest  themselves 
about  this  at  the  Court  of  Rome.  It  is  im- 
possible for  us  to  give  any  more  information 
than  we  have  already  sent.  There  is  not 
the  slightest  ground  for  doubting  the  fact  of 
their  martyrdom ; and  it  is  clear  that  they 
have  suffered  death  for  their  faith  with  cou- 
rage and  resignation.  I had  intended  to 
translate  their  acts  into  Latin,  but  that  is 
impossible,  as  I have  not  the  time  to  do  so. 
I am  not  even  able  to  copy  them  out,  and 
what  I am  sending  is  only  an  abstract. 


CHAPTER  II. 


CHINA. 

Letter  of  M.  Guillemin,  Prefect  Apostolic  of  the  Mission 
of  Quang-tong  and  Quang-s\,  to  the  Directors  of  the 
Pious  Work  of  the  Propagation  of  the  Faith. 

The  mission  of  Quang-tong,  which  has 
long  been  subjected  to  severe  trial,  can  now 
boast  of  having  given  three  martyrs  to  the 
Church.  M.  Chapdelain,  Missionary  Apos- 
tolic of  this  province,  was  beheaded  at 
Quang-si,  on  the  29th  of  last  February, 
together  with  a young  convert,  whom  he 
had  brought  to  the  knowledge  of  the  gospel, 
and  a young  widow,  named  Agnes,  who  had 
devoted  herself  to  the  instruction  of  pagan 
children.  I only  received  this  news  yester- 
day by  a courier,  who  brought  me  several 
letters  from  the  province  of  Kouei-teheou. 
I have  but  few  hours  before  the  post  leaves 
to  look  over  them,  and  to  put  in  order  what 
relates  to  this  event : but  the  circumstances 
which  accompanied  the  martyrdom  of  these 
three  heroes  of  Christianity  are  so  touching 
and  so  edifying  to  souls  who  love  God,  that 


172 


CHINA. 


I cannot  make  up  my  mind  to  defer  laying 
them  before  you  even  for  a short  time. 
Accept,  gentlemen,  this  relation  as  a proof 
of  my  respect  for  the  members  of  your  pious 
work,  and  of  my  veneration  for  the  worthy 
missionary  whose  glorious  end  we  envy. 

M.  Augustus  Chapdelain,  having  been  ap- 
pointed to  the  mission  of  Quang-si,  which 
from  time  immemorial  had  been  destitute  of 
evangelical  laborers,  left  Hong-Kong  in  Oc- 
tober, 1853,  and,  after  a disastrous  journey 
of  three  days,  during  which  he  was  robbed 
and  several  times  threatened  with  death,  he 
reached  the  province  of  Kouei-tcheou,  from 
which  he  was  to  make  his  way  to  his  own 
mission.  He  found  in  that  place  Mgr.  Lyons, 
a zealous  missioner,  whose  long  residence 
there  had  made  him  acquainted  with  the  lan- 
guage and  custom  of  the  country,  in  which 
he  instructed  his  new  colleague.  When  M. 
Chapdelain  came  in  sight  of  his  promised 
land,  he  threw  himself  on  his  knees  to  thank 
God  for  having  brought  him  to  the  place  of 
his  inheritance;  and,  offering  himself  to  him 
once  more,  he  consecrated  his  whole  power 
and  life  to  labor  in  the  glorious  work  which 
was  intrusted  to  him.  The  fruits  he  pro- 
duced soon  corresponded  to  his  zeal.  After 
two  years’  work,  he  could  reckon  about  two 


CHINA. 


1T3 


hundred  converts.  The  harvest  was  abun- 
dant, and  the  apostle  could  look  forward  with 
consolation  to  the  future  which  seemed  to  be 
before  him ; but  soon  the  enemy  of  all  good 
interfered  to  disappoint  his  hopes,  and  raised 
against  him,  under  pretext  of  the  following 
circumstances,  one  of  the  most  terrible  per- 
secutions on  record  in  this  age. 

A young  convert  had  a dispute  with  his 
■wife,  who  was  still  a pagan,  and  whom  he  had 
reproved  for  her  bad  conduct.  She  applied 
to  her  father  and  brother,  who  were  officers 
in  the  court  of  the  mandarin ; and,  as  they 
had  a most  determined  hatred  of  the  name 
of  Christian,  they  took  this  opportunity  to 
give  way  to  their  revenge  and  to  bring  to 
ruin  not  only  the  Catholics  of  the  place,  but 
also  the  Father  who  directed  them.  They 
presented  themselves  before  the  mandarin, 
and  made  a report  against  the  Christians, 
which  was  the  most  unjust  and  absurd  that 
can  possibly  be  imagined.  In  it  they  stated 
that  Christianity  was  a false  and  perverse  re- 
ligion ; that  its  followers  taught  people  to  fly, 
like  birds ; that  they  were  in  possession  of 
secrets  of  magic,  by  which  they  could  do 
what  they  pleased  ; that  their  leader  was  a 
certain  foreigner  named  M&,  who  came  from 
distant  countries  to  excite  the  people  to  re- 
15* 


174 


CHINA. 


bellion ; that  he  was  collecting  followers  on 
every  side  ; and  that  it  was  high  time  for  the 
authorities  to  interfere  to  prevent  the  further 
progress  of  the  evil.  Although  this  accusa- 
tion was  so  palpably  false,  it  was  received 
very  readily  b}T  the  mandarin ; and  it  was 
obvipus  that  tbe  persecution  would  be  con- 
ducted with  unusual  severity.  The  very 
heavens  seemed  to  confirm  this  sad  presenti- 
ment, by  giving  out  one  of  those  signs  of 
coming  storms  whereby  the  elect  are  fore- 
warned of  the  attack  of  the  enemy.  “ De- 
disti  metuentibus  te  significationem,  ut  fu- 
giant  a facie  arcus.”  “ Thou  hast  given  a 
warning  to  them  that  fear  thee,  that  they  may 
flee  from  before  the  bow.”  The  day  before 
the  arrest,  there  appeared  in  the  air  a cross 
of  light,  surrounded  by  a brilliant  crown, 
which  seemed  to  hang  over  the  village  of 
Yoa-chan,  and  was  visible  alike  to  pagan 
and  Christian.  The  pagans  considered  it 
unfavorable  to  the  authors  of  the  accusation  ; 
but  the  Christians,  on  the  contrary,  more 
accustomed  to  interpret  the  mysteries  of  the 
Passion,  saw  in  it  new  evidence  that  the 
crown  was  only  to  be  reached  by  means  of 
the  cross,  and,  therefore,  with  redoubled 
prayers  prepared  themselves  for  every  trial 
to  which  it  might  please  God  to  subject 


CHINA. 


175 


them.  The  event  proved  the  truth  of  their 
anticipations.  The  next  day,  the  nineteenth 
of  the  first  moon,  which  corresponds  to  the 
24th  of  February,  the  mandarin,  without 
waiting,  according  to  the  custom  of  the 
courts,  for  the  end  of  the  vacation,  ordered 
two  officers  to  collect  a sufficient  number  of 
soldiers  and  to  arrest  all  the  Christians  of 
Yoa-chan. 

In  some  parts  of  China,  as  in  Quang-si 
and  Si-ling-hien,  the  Government  does  not 
keep  a standing  army,  but,  when  any  judicial 
sentence  has  to  bp  carried  out,  one  or  more 
officers  are  chosen,  according  to  the  import- 
ance of  the  case,  to  make  an  appeal  to  the 
people,  and  especially  to  all  who  may  be  un- 
employed in  the  neighboring  villages.  Those 
who  are  collected  in  this  way  are  a thousand 
times  worse  than  the  regular  soldiery,  for, 
having  nothing  to  lose,  they  are  less  easily 
kept  in  order,  and,  consequently,  ransack 
and  pillage  whatever  comes  in  their  way. 
The  two  officers  collected  in  this  way  about 
a hundred  men,  armed  with  long  pikes  and 
large  knives,  besides  other  weapons  of  offence. 
The  father  and  brother  of  the  person  who 
made  the  denunciation  joined  their  ranks, 
and,  in  this  way,  they  marched  upon  Yoa- 
chan,  a village  about  three  leagues  from 


176 


CHINA. 


where  M.  Chapdelain  lived,  and  the  place 
whither  the  young  woman  who  began  the 
persecution  had  been  sent. 

When  this  band  first  set  out,  it  was  cur- 
rently reported  that  it  was  marching  against 
the  Christian  village,  and  especially  to  seize 
its  chief.  A convert  living  in  the  city,  who 
had  taken  his  degree  as  a man  of  letters, 
had  notice  of  it,  and  hastened  to  despatch  a 
messenger  to  warn  the  ^Father  of  the  con- 
spiracy against  him  and  to  offer  him  his  own 
house  as  a place  of  refuge.  In  this  pressing 
danger,  the  missionary  gladly  accepted  his 
proposal,  and  set  off  immediately,  under  the 
guidance  of  a convert,  who  led  him  to  Si- 
ling-hien  by  an  unfrequented  path,  at  the 
same  time  that  the  soldiers  took  the  more 
direct  road.  The  Christians,  on  their  side, 
with  the  assistance  of  the  young  companion 
of  the  Father,  collected  hastily  the  most  pre- 
cious things  which  would  be  considered  sus- 
picious,— such  as  the  sacred  ornaments,  the 
religious  books,  &c., — and  hid  them,  as  well  as 
they  could,  in  a neighboring  cottage.  Having 
done  this,  two  or  three  Christians  of  Kouei- 
tcheou  went  out  to  see  what  was  going  on, 
and  to  give  notice  to  their  companions,  while 
the  rest  waited  for  the  arrival  of  the  sol- 
diers, which  took  place  soon  after.  Al- 


CHINA. 


177 


though  our  poor  Christians  had  some  idea 
of  the  danger  they  were  in,  they  were  far 
from  imagining  it  to  be  so  terrible  as  it 
proved. 

They  hoped  to  be  able  to  get  off  by  paying 
a few  packets  of  sapecs  ;*  but  the  soldiers  an- 
nounced, on  their  arrival,  that  they  would  not 
hear  of  any  such  arrangement.  They  seized 
the  most  noted  converts,  beat  them,  and,  put- 
ting them  in  chains,  harassed  them  in  every 
way,  to  make  them  discover  the  property  of 
the  missionary,  the  whole  of  which  they  wished 
to  take.  All  at  once  this  ruffianly  band  dis- 
persed itself  over  the  village,  broke  into  all 
the  houses,  plundering  and  robbing  every 
thing  without  mercy.  Oxen,  goats,  poultry, 
and  bales  of  cotton, — with  which  the  country 
abounds, — all  became  the  prey  of  these  de- 
vastators, who  only  left  the  Christians  a little 
maize  and  rice,  that  they  might  not  die  of 
hunger.  Thus  laden  with  booty,  they  retired, 
carrying  away  with  them  fifteen  prisoners. 
Instead,  however,  of  taking  them  to  the  city, 
they  brought  them  to  a pagan  castle,  that 
they  might  question  them  at  pleasure,  and  so 
extract  from  them  the  little  money  they  still 


* Each  packet  contains  a thousand  sapecs,  of  which  there 
are  twenty-eight  in  a penny. 

M 


178 


CHINA. 


retained.  By  means  of  torture,  they  ob- 
tained from  them  two  hundred  packets  of 
money,  (£30  sterling;)  and,  even  after  this 
barbarous  treatment,  they  brought  them  into 
court,  that  they  might  undergo  more.  Among 
them  was  the  young  Agnes,  named  before, 
whose  virtue  and  unshaken  firmness  we  had 
so  much  occasion  to  admire. 

Laurence  Pe-mou,  one  of  the  Father’s  most 
faithful  converts,  succeeded  in  escaping  from 
the  soldiers  who  searched  for  him.  In  anx- 
iety for  his  master’s  safety,  he  went  toward 
Si-ling-hien,  where  M.  Chapdelain  then  was, 
and  on  joining  him  protested  that  he  wished 
to  die  with  his  own  pastor,  who  had  come  so 
far  and  exposed  his  life  so  often  to  save  his 
soul.  Soon  afterward  five  or  six  women, 
mothers  or  wives  of  prisoners,  came  to  Si- 
ling-hien  with  their  children  in  their  arms, 
to  see  the  Father,  and  to  learn  from  him 
what  steps  they  ought  to  take  in  their  present 
difficult  position.  After  conferring  together, 
it  was  arranged  that  these  women  should 
present  themselves,  with  their  children,  to 
the  mandarin,  and  reclaim  from  him  their 
husbands,  their  sons,  and  all  that  they  had 
been  robbed  of.  As  they,  not  unreasonably, 
expressed  some  fear  for  themselves,  Laurence 
Pe-mou  said  to  them,  “ Why,  what  are  you 


CHINA. 


1T9 


afraid  of?  If  you  do  not  like  to  go  alone 
before  the  mandarin,  I will  accompany  you 
myself.  If  it  is  necessary  for  us  to  die,  let 
us  have  no  fear  in  offering  our  lives  for  the 
glory  of  God  and  the  salvation  of  our  souls.” 
With  these  words,  he  led  the  way  to  the  court, 
and  when  they  reached  the  audience-chamber 
the  women,  according  to  the  Chinese  custom 
in  cases  where  persons  make  reclamations 
without  first  asking  permission  to  do  so,  set 
up  a loud  screaming.  The  mandarin  within, 
hearing  the  noise,  came  out  to  know  the 
reason  of  it,  but  instead  of  hearing  their  peti- 
tion had  them  all  beaten  and  chained,  dis- 
charging his  wrath  upon  Laurence  Pe-mou 
in  particular,  for  having  dared  to  bring  the 
women  inside  his  court. 

As  we  have  already  related,  the  P.  Chapde- 
lain  took  refuge  at  Si-ling-hien,  in  the  house 
of  the  worthy  convert  Lo-kong-ye.  He 
hoped  that  he  would  be  in  safety  there,  not 
expecting  that  any  one  would  dare  to  search 
the  house  of  a learned  man  who  was  so  much 
esteemed  both  in  the  city  and  in  its  neigh- 
borhood. He  forgot,  however,  that  to  go  to 
the  capital,  to  the  very  gate  of  the  court,  was 
putting  himself  into  the  hands  of  his  per- 
secutors. The  first  night  he  was  there  he 
might  have  been  able  to  retire  to  Kouei- 


180 


CHINA. 


tcheou,  where  he  would  have  found  a secure 
asylum  with  his  worthy  colleagues,  Mgr. 
Penny,  the  superior  of  the  mission,  and  his 
neighbor  Mgr.  Lyons,  who  had  already 
helped  him  so  much  in  preaching  the  gospel 
in  Quang-si.  But  how  could  he  fly  from  his 
dear  converts,  who  were  still  so  young  in  the 
faith?  Would  there  not  be  reason  to  fear 
that  their  courage  would  fail  them  if  they 
saw  their  Father  yield  to  the  influence  of 
fear,  and  leave  them  to  themselves  in  their 
danger?  Like  the  good  shepherd,  he  resolved 
to  throw  in  his  lot  with  that  of  his  sheep,  in 
order  that  he  might  teach  them,  if  necessary, 
to  sacrifice  themselves  for  the  Lord,  as  they 
had  already  learned  from  him  how  to  dedicate 
themselves  to  his  service.  Having  taken  this 
resolution,  M.  Chapdelain  only  thought  of 
' uniting  himself  in  prayer  to  his  Divine  Master, 
with  the  most  complete  abandonment  of  him- 
self and  confidence  in  him.  It  is  to  be  re- 
gretted that  at  that  solemn  moment,  when 
Heaven  was  preparing  to  give  him  his  crown, 
he  did  not  address  to  his  brethren  some  word 
of  farewell,  some  salutation  which  he  might 
have  known  would  be  the  last.  Undoubt- 
edly we  should  have  seen  in  it  sentiments  of 
the  tenderest  piety,  and  ardent  desire  that 
the  glorious  martyrdom  for  which  he  had 


CHINA. 


181 


always  sighed  should  no  longer  he  delayed. 
But,  when  he  saw  heaven  opened  before  him, 
he  forgot  earth,  and  on  bended  knees  began 
a prayer,  which  was  only  ended  by  the  arrival 
of  the  soldiers  to  drag  him  away. 

Before  proceeding  to  his  arrest,  the  chief 
judge  sent  an  officer  to  the  house  of  Lo- 
kong-ye,  to  make  sure  that  he  was  really  con- 
cealed there.  When  the  messenger  arrived, 
he  presented  himself  to  M.  Chapdelain,  and 
told  him  that  he  had  come  to  seek  him  by 
order  of  the  mandarin.  At  these  words  the 
missionary  turned  to  him,  and  answered,  with- 
out the  slightest  emotion,  “My  prayer  is 
ended;  go  and  tell  your  master  that  I will  be 
with  him  directly.” 

When  the  mandarin  was  assured  of  the 
presence  of  M.  Chapdelain,  he  sent  a large 
body  of  officers  to  surround  the  house  of  Lo- 
kong-ye,  which  stood  at  a little  distance  from 
the  court.  The  chief  alone  entered  the  house, 
while  the  rest  kept  guard  over  the  approaches 
to  it.  Owing  to  the  degree  which  the  worthy 
Lo-kong-ye  had  taken,  no  injury  was  done  to 
any  thing  in  his  house ; the  venerable  Lo- 
kong-ye  also,  who  is  blind,  and  who  ever 
since  his  baptism  has  shown  himself  worthy 
of  the  name  of  Christian,  was  treated  with 
respect.  But,  taking  M.  Chapdelain,  together 
16 


182 


CHINA. 


with  the  second  son  of  Lo-kong-ye,  and  the 
young  convert  who  had  accompanied  the  Fa- 
ther the  day  before,  they  put  them  in  chains, 
and  conducted  them  to  the  tribunal  of  the 
mandarin. 

The  courageous  Pe-mou,  with  the  five  or 
six  Christian  women  who  had  accompanied 
him,  was  there  also ; and  on  the  evening  of 
the  same  day,  the  25th  of  February,  the  con- 
verts who  had  been  arrested  at  Yoa-chan  the 
day  before,  arrived,  so  that  there  were  alto- 
gether four  or  five  and  twenty  assembled  to 
render  homage  to  the  holiness  of  their  faith, 
— a beautiful  spectacle  to  the  court  of  heaven, 
and  touching  for  those  poor  converts,  who,  on 
first  embracing  Christianity,  thui? shared  the 
ignominy  of  their  Savior’s  life.  From  the 
time  of  their  entrance  into  prison  they  were 
loaded  with  chains,  their  limbs  were  tortured 
by  blows  with  canes,  and  cangues  were 
added,  which  they  had  the  happiness  of  wear- 
ing all  night  for  the  glory  of  Jesus  Christ. 

The  next  day,  the  26th  of  February,  Lau- 
rence Pe-mou  was  the  first  to  appear  before 
the  mandarin.  He  who  had  volunteered  to 
follow  the  missionary  in  all  his  hardships, 
• had  the  honor  of  confessing  Jesus  Christ 

with  all  the  firmness  and  courage  with  which 
his  faith  inspired  him. 


CHINA. 


183 


The  mandarin  first  attempted  to  shake  him 
by  threats.  “Why,”  he  said  to  him,  “do 
you  practise  this  religion  of  the  Lord  of 
heaven,  which  is  so  perverse,  and  which  ex- 
cites people  to  rebellion?”  “No,”  answered 
the  generous  neophyte,  “ the  religion  of  the 
Lord  of  heaven  has  nothing  to  do  with  what 
you  impute  to  it.  What  it  teaches  is  to 
avoid  evil,  to  do  good,  and  to  save  our 
souls.”  “Why  do  you  follow  the  Master 
M&?”  (this  was  the  Chinese  name  of  M. 
Chapdelain.)  “ Because  he  teaches  me  to 
follow  the  true  God  and  to  practise  his  holy 
religion.”  “Will  you  still  follow  him?” 
“Yes;  I will  never  leave  him.”  “Unless 
you  abandon  him,  and  renounce  your  reli- 
gion, I will  have  your  head  cut  off.”  “ The 
mandarin  can  cut  off  my  head,  and  not  only 
mine,  but  also  those  of  my  wife  and  chil- 
dren ; but  to  renounce  my  religion,  the  re- 
ligion of  the  Lord  of  heaven, — to  give  up 
offering  my  humble  prayers  and  adorations 
to  him, — oh,  no ! I will  never  be  guilty  of  such 
treachery ! Mandarin  ! cut  off*  my  head  if 
you  will,  but  I will  never  be  an  apostate.” 
The  mandarin,  in  great  indignation,  or- 
dered him  to  be  beaten  with  canes,  and  said, 
angrily,  to  him,  “Well,  since  you  wish  to  be 
beheaded,  you  shall  be.”  He  then  called 


184 


CHINA. 


one  of  his  savage  attendants,  and  made  him 
cut  off  his  head. 

It  is  not  yet  known  what  has  become  of 
the  body  of  this  glorious  martyr  of  Jesus 
Christ.  Some  say  that  it  has  been  buried ; 
others  that  it  has  been  thrown  away.  But 
what  does  it  matter?  God  will  know  where 
to  find  it  when  he  wishes  to  clothe  it  with 
the  glory  which  is  its  due.  It  was  only  five 
days  since  this  worthy  combatant  had  been 
regenerated  in  the  waters  of  baptism,  and 
received  the  name  of  the  martyr,  S.  Lau- 
rence, whose  constancy  he  imitated  so  well. 
As  his  holy  patron  refused  to  leave  S.  Xys- 
tus,  when  he  was  taken  to  execution,  so 
Laurence  Pe-mou  never  for  a moment  aban- 
doned his  dear  master.  Like  S.  Laurence, 
he  faced  with  firmness  the  fury  of  the  tyrant, 
and  like  him,  too,  his  soul,  purified  and 
made  beautiful  by  the  blood  so  nobly  shed, 
has  gone  to  join  the  glorious  army  of  mar- 
tyrs, and  to  share  their  splendor  for  eter- 
nity. 

The  execution  of  the  youthful  Agnes  fol- 
lowed that  of  Laurence  Pe-mou;  but,  before 
relating  her  triumph,  it  will  be  well  to  give 
some  account  of  her  earlier  years. 

The  daughter  of  an  old  Christian  physi- 
cian in  great  poverty,  Agnes  Tsaou-kong 


was  born  in  1833,  in  the  province  of  Kouei- 
tcheou.  She  was  remarkable  from  her  in- 
fancy for  her  piety  and  persevering  goodness. 
Being  left  an  orphan  at  the  age  of  fifteen, 
and  entirely  destitute,  she  was  supported  by 
the  charity  of  the  missionaries  of  the  pro* 
vince,  who  sent  her  to  school,  where  she 
made  great  progress  in  reading  and  writing 
the  Chinese  language.  The  following  year 
she  was  married  to  a Christian  ; but  he  died 
three  or  four  year  later,  leaving  Agnes  with- 
out any  means  of  subsistence,'  but  entirely 
resigned  to  the  will  of  God.  In  the  mean 
time  the  faith  obtained  an  entrance  into  the 
province  of  Quang-si,  and  the  number  of  the 
faithful  increased  so  rapidly  that  Mgr.  Lyons, 
at  the  request  of  M.  Chapdelain,  sent  Agnes 
to  him,  to  instruct  persons  of  her  own  sex  in 
the  Christian  religion.  She  executed  with 
great  exactness  the  charge  which  was  in- 
trusted to  her.  Endowed  with  a virtue  which 
was  superior  to  every  trial,  gentle,  modest,  and 
always  satisfied  either  with  good  or  evil  for- 
tune, she  thought  of  nothing  but  of  winning 
souls  to  God  and  ejecting  them  in  the  way 
of  salvation.  Thus  did  she  prepare  herself, 
by  the  discharge  of  the  duties  of  her  state, 
for  fighting  the  battle  of  the  Lord  with  heroic 
faith. 


186 


CHINA. 


Agnes  was  arrested  on  the  24th  of  Febru- 
ary, and,  because  she  showed  more  courage 
than  others,  she  was  put  in  chains,  and 
brought  before  the  judge,  who  tried  in  a 
thousand  ways  to  shake  her  constancy.  Her 
faith,  however,  was  not  to  be  conquered, 
for  neither  the  promises,  the  threats,  nor 
the  curses  which  the  brutal  mandarin  heaped 
upon  her,  nor  the  sight  of  the  punishments 
which  he  barbarously  brought  before  her, 
were  able  to  weaken  even  for  a moment  her 
resolution  to  dedicate  herself  entirely  to  God, 
and  to  remain  faithful  to  him  to  the  last 
moment  of  her  life.  Among  the  various 
questions  which  the  mandarin  addressed  to 
her,  the  following  will  best  show  the  peace 
and  simplicity  of  her  soul : — 

“ Whence  are  you  ?”  “From  Kouei-tcheou, 
of  Hyn-y-fou.”  “ Who  taught  you  the  Chris- 
tian religion?”  “My  parents,  who  were 
always  Christians.  I was  also  sent  to  school, 
where  I learned  to  read  a little.”  “What 
did  you  come  here  for?”  “ Two  years  ago, 
when  a great  number  of  persons  in  this 
country  embraced  the  Christian  religion,  I 
came  to  teach  their  wives  and  daughters  to 
pray  and  to  serve  God.”  “ Why  do  you 
teach  them  to  fly  like  birds?”  “I  do  not 
teach  them  to  fly,  but  to  pray.  The  man- 


CHINA. 


187 


darin  knows  well  that  this  is  a calumny 
which  has  been  invented  against  us.”  “Why 
do  you  instruct  them  by  night,  and  not  by 
day?”  “Because  they  are  at  work  in  the 
daytime,  either  in  the  fields  or  spinning,  and 
have  only  their  nights  free.”  “I  under- 
stand. Now  you  must  tell  me  the  truth  can- 
didly, if  you  wish  to  save  what  little  life  you 
have  left.  Are  you  not  the  wife  of  the  mas- 
ter M&?”  “No,”  she  answered,  indignantly, 
“ I am  not : I did  not  know  the  Father  until 
I came  here.” 

The  mandarin  angrily  addressed  her  with 
one  of  the  most  revolting  curses  which  even 
Chinese  wickedness  could  devise ; then  con- 
tinuing his  questions,  “Tell  me,”  he  said, 
without  disguising  his  mercenary  nature, 
“ tell  me  how  much  money  your  master  M& 
has?”  “I  know  nothing  about  that.”  He 
put  further  questions  to  her,  and  ended  by 
saying,  “ If  you  will  not  renounce  both  your 
religion,  and  your  master  M&,  I will  have 
you  put  to  death.”  “Have  me  put  to  death  if 
you  please,  but  I will  never  renounce  the  re- 
ligion of  my  master  M&,  which  is  that  of  the 
Lord  of  heaven.”  “How  would  you  wish 
me  to  have  you  put  to  death?”  “In  the 
same  way  as  my  master  ML” 

The  mandarin,  consenting  to  this  choice, 


188 


CHINA. 


had  a cage  made  for  her,  like  the  one  in  which 
M.  Chapdelain  was  already  imprisoned.  It 
was  about  a metre  and  a half  high,*  and  had 
a hole  in  the  top,  in  which  the  head  of  the 
sufferer  was  inserted,  and  by  which  he  hung 
suspended,  as  his  feet  could  hardly  reach  the 
bottom  of  the  cage.  His  arms  were  stretched 
out,  and  fastened  to  great  blocks  of  wood,  so 
that  they  could  not  be  moved.  The  unhappy 
victim,  thus  suspended,  and  deprived  of  all 
power  of  moving,  was  left  without  food 
sometimes  for  five  or  six  days,  enduring  all 
the  tortures  of  suffocation  before  coming  to 
the  end  of  his  sufferings.  Agnes  was  placed 
in  her  cage  on  the  23d  of  the  first  month, 
corresponding  to  our  28th  of  February, 
about  the  same  time  as  M.  Chapdelain.  As 
they  were  placed  opposite  each  other,  at  a 
little  distance  apart,  they  were  able  to  see 
each  other,  but  not  to  converse ; a touching 
circumstance  for  these  two  martyrs,  who  had 
dedicated  themselves  to  the  same  work,  and 
now  saw  each  other  exposed  to  the  same 
trial,  with  the  hope  of  going  to  receive  the 
glorious  reward  of  it  together.  On  the  27th 
of  the  same  month,  after  passing  four  days 
in  this  cruel  torture,  the  holy  and  illustrious 


* About  five  feet. 


CHINA. 


189 


heroine,  worn  out  with  hunger  and  thirst, 
and  her  whole  appearance  quite  changed  by 
weakness,  gave  up  her  soul  into  the  hands 
of  her  Creator,  and  went  to  receive  the  glo- 
rious crown  of  martyrdom  from  the  hands 
of  Jesus  Christ.  It  is  very  probable  that  her 
body  has  been  buried,  but  we  have  not  yet 
been  able  to  ascertain  the  fact.  Let  us  hope 
that  God  will  one  day  restore  to  his  Church 
the  precious  relics  of  this  holy  martyr,  who 
has  given  us  so  admirable  an  example  of 
fidelity  in  his  service. 

Lastly,  after  having  witnessed  with  his 
own  eyes  the  combats  of  his  generous  con- 
verts, it  was  fitting  that  the  priest  of  Jesus 
Christ,  the  apostle  of  the  faith,  should  in  his 
turn  appear  upon  the  scene,  and  display  the 
courage  with  which  the  grace  of  God  had 
filled  his  soul.  Being  first  asked  about  his 
religion,  M.  Chapdelain  made  the  necessary 
replies.  Afterward  the  mandarin  put  to 
him  irrelevant  questions,  such  as  these: — 
“ How  much  money  have  you?  Why  do 
you  teach  your  followers  to  fly?”  The 
missionary,,  either,  as  some  think,  not  under- 
standing the  mandarin  clearly,  or  wishing  to 
imitate  our  Lord  Jesus  Christ  in  the  court 
of  Herod,  remained  silent,  and  made  no 
answer  to  these  reproaches.  The  enraged 


190 


CHINA. 


judge  ordered  him  to  receive  a hundred 
blows  on  the  cheeks  with  a cruel  thong  of 
leather.  One  stroke  was  enough  to  draw 
blood,  so  that  a hundred,  administered  with 
all  the  force  that  fanaticism  and  revenge 
could  inspire,  must  have  entirely  broken  the 
jaws  and  knocked  out  the  teeth  of  the  glo- 
rious martyr.  Being  thus  rendered  incapa- 
ble of  speaking  and  answering,  he  received 
three  hundred  blows  on  the  back  with  a 
cane.  During  these  terrible  sufferings  he 
did  not  breathe  a single  sigh,  nor  utter  a 
single  complaint,  which  astonished  the  man- 
darin and  the  bystanders  very  much,  as  when 
the  Chinese  undergo  this  punishment  they 
cry  out  loudly,  begging  the  mandarin  to 
pardon  them ; but  the  confessor,  who  was 
united  heart  and  soul  to  his  suffering  Lord, 
was  able  to  bear  the  most  cruel  tortures  with- 
out giving  any  sign  of  pain.  The  mandarin 
attributed  his  extraordinary  silence  to  his 
skill  in  magic,  and  causing  a dog  to  be  killed, 
he  sprinkled  the  martyr’s  body  with  its 
blood ; the  officers  continuing  to  beat  him 
without  counting  the  blows,  until  they  saw 
that  he  was  unable  to  move. 

He  was  then  dragged  to  the  prison,  as  it 
was  impossible  for  him  to  walk  a step.  But 
by  the  merciful  goodness  of  God,  he  was 


i > 


CHINA. 


191 


shortly  afterward  able  to  rise  and  walk,  as  * 
if  he  was  in  perfect  health.  The  officers 
who  witnessed  this  new  miracle,  came  up  to 
inquire  how  it  was  that  at  one  moment  he 
was  unable  to  stir,  and  was  walking  with 
ease  the  next.  The  Father  answered  with  a 
smile,  “ It  is  the  good  God  who  protects  and 
blesses  me.”  Although  this  reply  only 
showed  the  holiness  of  the  generous  martyr, 
the  madmen  in  their  blindness  considered  it 
a new  proof  of  magic  power,  and  had  pre- 
pared for  him  a dish  of  those  viands  which 
are  reputed  the  most  unclean  in  the  country, 
in  order  that  they  might  destroy  the  effect 
of  the  charm.  As  he  was  aware  that  those 
who  belong  to  secret  societies  hold  in  great 
horror  those  kinds  of  food,  which  they  believe 
to  be  antidotes  to  their  mysterious  practices, 
he  tasted  of  every  thing,  in  order  to  show 
that  he  was  affiliated  to  no  proscribed  sect; 
but  he  ate  very  little,  although  this  was  all 
the  food  he  had  from  the  time  of  his  arrest 
until  he  was  admitted  to  the  heavenly  ban* 
quet,  as  the  mandarin  had  forbidden,  undei 
pain  of  death,  that  any  one  should  supply 
him  with  other  nourishment. 

But  these  were  only  part  of  the  trials  which 
our  worthy  confessor  of  the  faith  went 
through.  During  the  whole  of  the  27th  he 


192 


CHINA. 


endured  the  terrible  punishment  of  the  iron 
chain.  Kneeling  on  fixed  links  of  this  chain, 
his  body  was  kept  upright  over  it  by  ropes 
tied  to  his  head  and  hands  and  fastened  in 
opposite  directions.  On  the  28th  he  and  the 
young  Agnes  were  placed  in  the  cage  which 
we  have  described,  and  he  remained  in  it  the 
whole  of  that  day  and  the  following  night. 

In  the  midst  of  this  long  and  cruel  agony, 
when  the  martyr,  pressed  as  grapes  in  the 
wine-press,  had  but  little  life  remaining,  the 
mandarin  sent  one  of  his  servants  to  offer 
him  his  liberty  for  the  sum  of  four  hundred 
taels.  The  Father  replied  that  he  had  no 
money,  but  only  books.  The  mercenary 
officer  sent  word  a second  time,  that  if  he 
could  not  afford  so  much,  his  life  should  be 
spared  for  a hundred  and  fifty  taels.  But 
this  time,  instead  of  repeating  that  he  had  no 
money,  the  missionary  replied,  “ Let  the 
mandarin  do  what  he  pleases  with  me,  I am 
in  his  hands.”  JSTo  doubt,  although  so  large 
a sum  was  neither  in  his  own  power,  nor  in 
that  of  his  poor  Christians,  to  collect,  he 
might  have  told  the  mandarin  that  he  would 
obtain  it  from  his  friends  at  Kouei-tcheou, 
which  would  have  given  him  time,  and  per- 
haps an  opportunity  of  saving  his  life.  But 
God  did  not  allow  him  to  think  of  this  expe- 


CHINA. 


193 


dient,  because  it  would  have  prolonged  the 
days  of  his  pilgrimage,  and  deprived  him  of 
the  happiness,  which  so  many  saints  have 
envied,  of  giving  his  blood  for  the  Savior 
who  shed  his  own  for  love  of  us. 

Thus  arrived  the  29th  of  February,  the 
happy  day  on  which  our  martyr  was  to  end 
his  passing  sufferings  and  enter  upon  eternal 
bliss.  The  mandarin,  hearing  that  an  extra- 
ordinary noise  had  been  heard  during  the 
night  in  the  place  where  he  was  kept, 
hastened  to  go  himself  to  him.  He  found 
him  still  alive,  and,  fearing  lest  he  should 
escape  by  some  magical  device,  had  him 
taken  out  of  his  cage,  and  calling  an  officer 
who  was  armed  with  a large  knife,  desired 
him  to  cut  off  his  head.  Thus  ended  the 
apostolate  of  our  dear  and  venerable  brother 
M.  Augustus  Chapdelain,  which,  although 
short,  was  full  of  labors  and  merits.  He 
was  born  at  La  Rochelle,  in  the  diocese  of 
Coutanges,  on  the  6th  of  January,  1814, 
ordained  priest  on  the  10th  of  June,  1843, 
started  for  the  missions  in  1851,  and  was 
beheaded  for  the  faith  on  the  29th  of  Fe- 
bruary, 1856. 

But  what  became  of  the  remains  of  this 
glorious  martyr  after  his  execution?  Per- 
haps it  would  be  better  to  drop  a veil  over 
N 


194 


CHINA. 


the  scenes  of  horror  which  that  day  witnessed, 
and  the  outrages  of  which  those  precious 
relics  were  the  subject;  yet  we  must  reveal 
what  common  report  has  told  us.  If  on  the 
one  hand  we  see  acts  of  cruelty  to  which 
history  scarcely  affords  a parallel,  on  the 
other  we  know  that  the  power  of  God  pro- 
tects the  bodies  of  his  elect,  and  that  they 
will  not  be  lost  forever,  but  will  appear  again 
in  glory  on  the  day  of  resurrection.  The 
precious  head  of  the  martyr  was  taken  out  of 
the  city,  and  tied  to  a tree.  It  is  generally 
the  custom,  when  the  head  of  a criminal  is 
thus  exposed  in  public,  to  put  it  in  a case, 
which  protects  it  from  the  insults  of  the 
populace.  But  no  such  care  was  taken  of  the 
martyr  of  Jesus  Christ.  His  head  was  simply 
hung  up  by  the  hair,  and  the  boys  and  passers 
by  knocked  it  down  with  stones,  so  that 
the  venerable  relic  was  seen  rolling  about  in 
the  dust  and  mud,  until  it  was  devoured  by 
the  unclean  animals,  who  fought  for  the 
fragments  of  it.  Nothing  was  preserved  but 
the  hair,  which  was  tied  up  in  a knot  in  the 
v Chinese  fashion.  After  remaining  in  the 
dust  for  more  than  a month,  it  was  found  by 
a young  convert,  and  taken  to  Mgr.  Lyons, 
who  recognised  it  as  being  undoubtedly  that 
of  the  martyr. 


CHINA. 


195 


His  body  has  also  disappeared.  Some  say 
that  it  was  buried  in  the  place  set  apart  for 
criminals,  but  others  tell  us,  which  is  more 
probable,  that  it  was  cut  into  small  pieces, 
and  given  to  be  devoured  by  the  unclean 
animals  with  which  the  country  abounds. 
But  what  has  become  of  his  heart?  It  is 
well  known  that  in  China,  when  a criminal 
has  been  executed,  his  heart  is  immediately 
taken  out.  Ho  one  could  imagine  the  hor- 
rible fate  of  that  of  our  holy  martyr;  the 
mind  recoils  from  believing  it,  the  tongue 
refuses  to  tell  it,  the  hand  trembles  to  write 
it.  It  wTas  taken  out  of  the  body,  and  placed, 
still  beating,  on  a dish,  where  it  was  examined 
with  great  curiosity  by  the  bloodthirsty 
savages.  It  was  then  cut  into  pieces,  put 
into  a frying-pan,  and  cooked  with  the  fat 
of  a pig,  after  which  the  cannibals  devoured 
it  with  the  voracity  of  wild  beasts.  Would 
it  be  possible  for  the  degradation  of  man  to 
commit  any  more  savage  excess  ? Incredible 
as  it  may  appear,  this  is  not  an  uncommon 
event  in  this  unhappy  heathen  country,  where 
men  are  often  found  so  destitute  of  human 
feeling  as  to  feed  upon  the  hearts  of  their 
kind,  under  the  delusion  that  to  devour  them 
in  this  way  will  give  them  indomitable  courage 
in  battle.  Such  excesses  are,  however,  more 


/ 


196 


CHINA. 


execrable  in  the  case  of  a poor  missionary, 
who  only  loved  others  and  gave  them  all  the 
compassion  of  his  heart,  thus  becoming  their 
victim,  while  he  had  no  other  feelings  to- 
ward them  but  those  of  tenderness  and 
love. 

In  spite  of  all  this  barbarity,  we  will  say. 
Blessed  be  the  martyrdom  of  our  dear  M. 
Chapdelain.  which  rejoices  our  hearts,  and 
shows  us  that  we  have  a home  in  heaven, 
where  God  will  reward  us  largely  for  the 
sufferings  we  encounter  in  his  service. 

It  might  be  supposed  that  this  barbarous 
persecution  would  satisfy  the  cruelty  of  the 
mandarin ; but  no ; the  first  three  victims 
of  his  anger  had  hardly  expired  before  he 
applied  fresh  tortures  to  his  other  prisoners. 
The  Christians  tell  us  that  some  of  them  had 
as  much  to  suffer  as  the  first  three,  and  very 
nearly  received  the  same  crown.  Further, 
the  mandarin  laid  hands  on  those  who  had 
escaped  from  the  beginning  of  the  persecution, 
had  them  dragged  before  his  tribunal,  in- 
flicted a cruel  scourging  upon  them,  and  im- 
posed upon  them  a ransom  which  was  greater 
than  their  whole  property.  Some  have  been 
obliged  to  sell  every  thing  they  had,  and 
others  could  only  free  themselves  by  borrow- 
ing money  at  the  exorbitant  interest  which 


CHINA. 


197 


is  customary,  so  that  they  will  have  a heavy 
burden  to  bear  for  many  years.  Lastly,  when 
Mgr.  Lyons  last  wrote  to  me,  nine  prisoners 
still  remained  in  prison,  without  any  hope  of 
release. 

What  will  become  of  this  little  Christian 
colony,  which  promised  so  well  at  the  outset? 
May  those  martyrs  who  have  watered  it  with 
their  blood  protect  it  from  their  thrones  in 
heaven,  restore  peace  to  it,  and  increase  in  it 
the  number  of  the  worshippers  of  the  true 
God  ! May  the  venerable  brother  whose  lot 
we  envy,  whom  we  knew  so  well,  and  to 
whom  we  gave  the  embrace  of  peace  at  the 
moment  of  his  departure  for  his  glorious  mis- 
sion, deign  to  extend  to  us  a hand  of  succor, 
and  aid  us  poor  missionaries,  so  often  tossed 
about  by  stormy  waves,  that  we  may  reach 
the  harbor  where  he  has  arrived  so  happily ! 

Be  pleased  to  accept,  gentlemen,  on  my 
part,  as  well  as  on  that  of  my  worthy  col- 
leagues, the  expression  of  the  sentiments  of 
gratitude  and  respectful  attachment  with 
which  I have  the  honor  to  be 

Your  most  humble  and  obedient  servant, 
Guillemin, 

Prefect  Apostolic  of  Quang-tong 
and  Quang-si. 


CHAPTER  III. 


WESTERN  TONGKING. 

AllTICLE  I. 

Letter  of  Mgr.  Retord,  Bishop  of  Acanthus,  and  Vicar- 
Apostolic  of  Western  Tongking,  about  the  glorious  mar- 
tyrdom of  M.  Schceffler. 

The  severity  of  the  persecution  increases 
rather  than  diminishes.  In  the  months  of 
January  and  February  several  of  the  lower 
mandarins  published  special  edicts  against 
the  faith ; but,  to  say  the  truth,  they  did  not 
alarm  us  much,  nor  interfere  with  the  ex- 
ercise of  our  functions,  until  a letter  which 
Mgr.  Pellerin  wrote  to  us  on  the  23d  of  Feb- 
ruary made  us  think  more  seriously  of  them. 
He  told  us  that  the  Prince  Hoang-bao,  the 
eldest  brother  of  the  king,  who  believed  him- 
self the  rightful  heir  of  the  Annamite  throne, 
had  made  several  attempts  to  escape  from 
prison,  in  order  to  seek  assistance  to  enable 
him  to  seize  the  crown,  and  had  now  suc- 
ceeded in  regaining  his  liberty;  that  the  king 

198 


WESTERN  TONGKING.  199 

strongly  suspected  the  Christians  of  favoring 
his  rival’s  flight,  and  that  several  old  man- 
darins, enemies  of  the  Christians,  encouraged 
and  kept  alive  these  suspicions,  so  that  he 
was  much  enraged  against  the  converts,  and 
at  several  councils  which  he  had  held  with 
his  ministers,  had  expressed  his  Intention  of 
getting  rid  of  our  religion  entirely.  He  had 
already  begun  to  procure  information  about 
the  number  of  the  Christians,  about  their 
assemblies  and  their  priests:  he  had  sent 
commissioners  and  spies  throughout  his  whole 
kingdom  to  discover  where  the  missionaries 
had  taken  shelter,  and  to  arrest  them;  and  it 
was  certain  that  he  had  secretly  sent  severe 
decrees  against  the  faith,  and  its  professors, 
to  the  governors  of  every  province.  Mgr. 
Pellerin  sent  us  at  the  same  time  a copy  of 
the  following  edict,  which  the  chief  manda- 
rins of  the  capital  had  distributed  in  the  pro- 
vince of  Puxuan,  under  the  eyes  of  the  king, 
and  probably  therefore  by  his  order. 

“renewal  of  the  prohibition  of  the  reli- 
gion OF  JESUS. 

“The  iniquitous  religion  of  Jesus  has  been 
for  a long  time  severely  and  publicly  pro- 
hibited ; nevertheless,  we  know  that  many 
people  only  obey  the  prohibition  in  outward 


200  WESTEBKT  tongking. 

form,  and  do  not  repent  of  or  abandon  the 
wicked  doctrines  which  they  have  been  ac- 
customed to  follow.  Wherein,  however,  they 
are  most  to  be  blamed  is,  that  they  have  gone 
so  far  as  to  attempt  to  seduce  a Royal  Prince. 
The  heads  of  districts,  and  the  authorities  of 
the  villages,  have  the  audacity  to  tolerate 
them,  in  spite  of  the  prohibitions  of  the  law, 
and  take  no  pains  to  find  them  out,  or  to  de- 
nounce them  to  the  courts  of  justice.  Further, 
the  mandarins  of  Vien  regard  them  with  in- 
difference, and  do  not  trouble  themselves 
about  them,  but  allow  these  abuses  to  exist 
at  the  very  gates  of  the  palace,  without  en- 
deavoring to  discover  and  to  destroy  them. 
Such  conduct  as  this  is  a dishonor  to  the 
dignity  of  mandarin. 

“ Henceforward,  all  public  functionaries 
must  combine  all  their  forces,  and  have  the 
resolution  to  make  searching  and  minute  in- 
vestigations in  all  the  villages  under  their 
jurisdiction,  by  night  as  well  as  by  da}7;  and 
wherever  they  find  a follower  of  the  wicked 
religion  of  Jesus,  they  shall  arrest  him,  and 
bring  him  for  trial  to  the  courts  of  justice. 
Those  who  denounce  and  cause  the  arrest  of 
a priest  of  this  iniquitous  religion  shall  be 
liberally  rewarded;  and  if  we  know  that  the 
officials  employed  are  still  negligent  in  this 


WESTERN  TONGKING.  201 

important  affair,  not  only  wall  the  heads  of 
districts  and  the  authorities  of  the  villages 
have  a heavy  penalt}^  imposed  upon  them, 
but  even  the  mandarins  of  Vien  will  not 
escape  without  severe  punishment.” 

You  see,  then,  from  this  paper,  and  from 
the  letter  of  Mgr.  Pellerin,  that  the  king  and 
his  mandarins  believe  that  the  Christians 
endeavored  to  gain  over  the  Prince  Hoang- 
bao,  in  order  to  bring  about  his  escape.  This 
is  a great  mistake,  and  a notable  calumny, 
but,  for  all  that,  it  might  easily  he  an  excuse 
for  raising  a cruel  persecution,  or  rather  for 
continuing  the  existing  one  for  some  time 
longer;  it  would  be  a specious  pretext  for 
changing  the  king’s  dispositions  toward  us, 
which  have  hitherto  seemed  to  be  peaceful. 
However  that  may  be,  neither  the  letter  of 
Mgr.  Pellerin,  nor  the  decree  of  the  mandarins 
of  the  capital,  would  have  disturbed  us  much, 
had  not  the  arrest  of  M.  Schoeffler  fallen  upon 
us  like  a thunderbolt. 

It  took  place  on  the  1st  of  March,  and  I 
shall  have  to  say  more  about  it  presently. 
About  that  time  there  were  many  bad  re- 
ports about.  It  was  said  that  a new  edict 
had  been  sent  to  the  chief  mandarins,  and 
that  spies  were  going  about  the  country  in 


202  WESTERN  TONGKING. 

search  of  the  missionaries  and  the  native 
priests.  The  fact  was,  that  spies  had  been 
seen  in  different  parts,  and  that  two  or  three 
of  them  remained  at  Ke-vinch  for  several 
days,  but  it  is  not  clearly  known  for  what 
purpose.  It  seems  as  if  it  was  to  watch  the 
movements  of  the  rebels  and  our  proceed- 
ings as  well.  As  for  the  secret  decree,  it 
was  certainly  true  that  the  king  has  issued 
one  against  the  faith.  As  it  was  much 
talked  about,  I resolved  to  find  out  what  it 
really  was,  and  succeeded  in  doing  so.  In 
the  course  of  last  month  some  of  our  Chris- 
tians obtained  a copy  of  this  terrible  decree 
from  the  office  of  the  chief  mandarin  of 
criminal  justice.  I give  you  a translation  of 
it,  not  perhaps  quite  literal,  but  exactly  con- 
taining its  meaning. 

“ City  of  Tua-Hien , (Hu2.) 

“COMMANDS  OF  THE  KING. 

“ The  doctrine  of  Jesus  comes  from  the 
Europeans.  It  forbids  the  worship  of  an- 
cestors and  the  veneration  of  spirits:  it 

speaks  of  heaven  and  of  holy  water  to  de- 
ceive its  followers  and  to  delude  the  hearts 
of  men.  The  propagators  of  these  wicked 
doctrines  know  that  the  laws  of  the  state 
can  never  tolerate  their  existence,  and  there- 


i 


WESTERN  TONGKING.  203 

fore  they  put  before  the  people  the  repre- 
sentation of  the  punishment  of  their  Master 
Jesus,  to  persuade  the  ignorantto  meet  death 
without  hesitation.  What  a fatal  deception, 
what  a strange  hallucination,  is  this ! 

“Under  the  reign  of  Minh-menh  this  re- 
ligion was  strictly  forbidden  by  several  de- 
crees, and  every  time  that  a Christian  refused 
to  abjure  it  he  was  severely  punished.  In 
the  time  of  Thien-tri  many  instructions  were 
issued  for  the  renewal  of  the  prohibitions 
against  similar  teaching,  and  no  pardon  was 
given  to  any  Christian  who  remained  con- 
tumacious, unless  he  was  aged  or  infirm. 
Thus  we  see  the  great  anxiety,  severity, 
and  prudence  with  which  our  holy  prede- 
cessors endeavored  to  destroy  the  evil  from 
the  very  time  of  its  commencement.  By 
the  scrupulous  observance  ot  our  cere- 
monies, together  with  the  study  of  music 
and  the  best  form  of  vestments,  they  ar- 
rived at  the  highest  pitch  of  civilization. 
Uprightness  is  the  basis  of  our  religion,  but 
it  would  soon  be  contaminated  if  the  doc- 
trines of  these  men  of  savage  dispositions 
and  brutal  habits  became  common.  When 
the  heart  is  corrupted,  and  no  pains  are 
taken  to  correct  it,  right  reason  becomes  ob- 
scured and  falls.  Therefore,  to  uproot  evil 


204  WESTERN  TONGKING. 

customs  and  to  clear  away  their  darkness  is 
of  the  utmost  importance  for  the  morals  of 
succeeding  ages. 

“We,  Tu-Duc,  consistently  following  out 
the  system  which  we  have  always  pursued, 
of  seeing,  hearing,  and  examining  atten- 
tively whatever  is  necessary  in  all  our  acts, 
judgments,  and  orders,  and  of  ascertaining 
with  great  care  what  it  is  most  expedient  to 
do,  charged  our  ministers  to  make  a report 
upon  a memorial  which  our  privy  council 
laid  before  us,  regarding  the  necessity  of  pro- 
hibiting the  religion  of  Jesus. 

“The  advice  of  our  ministry  is  that  the 
European  priests  should  he  cast  into  the 
depths  of  the  sea  or  of  the  rivers,  in  honor 
of  the  true  religion ; and  that  the  Annamite 
priests,  as  well  as  their  disciples,  whether  or 
not  they  are  willing  to  trample  upon  the 
cross,  should  be  cut  in  two,  in  order  that  the 
severity  of  the  law  may  be  manifest  to  all. 

“ Having  given  much  thought  to  these  pro- 
posals, and  considering  them  reasonable,  we 
have  ordered  the  mandarins  to  put  them  in 
force,  secretly  and  without  any  proclamation. 
If,  therefore,  any  European  priests  shall  come 
by  stealth  into  our  kingdom,  and  shall  travel 
about  the  provinces  to  deceive  and  to  seduce 
the  hearts  of  the  people,  whosoever  shall  de- 


WESTERN  TONGKING.  205 

nounce  them,  or  deliver  them  into  the  hands 
of  the  mandarins,  shall  receive  at  once  a 
reward  of  eight  silver  dollars,  and  afterward 
one-half  of  the  property  of  those  who  have 
given  shelter  to  the  criminal,  the  other  half 
being  due  to  the  royal  treasury.  All  those, 
whether  great  or  small,  who  have  given  shel- 
ter to  a European,  no  matter  whether  for  a 
short  or  a long  time,  shall  be  cut  in  two  and 
cast  into  the  river,  excepting  only  children 
who  have  not  arrived  at  the  age  of  reason, 
who  shall  he  transported  to  a distant  place 
of  banishment.  Those  who  were  absent,  and 
were  not  aware  of  the  shelter  given  to  the 
priest  in  their  house,  shall  be  exempted  from 
all  punishment.” 

This  is  the  secret  edict. 

Our  dear  companions,  Titaud  and  Castex, 
were  on  the  point  of  being  arrested,  but, 
thanks  to  the  special  protection  of  Divine  • 
Providence,  were  able  to  save  themselves. 

I now  come  to  the  case  of  the  martyrdom 
of  M.  Schoeffler,  at  once  the  most  terrible 
and  the  most  glorious  in  the  annals  of  our 
mission.  The  remembrance  of  our  most  be- 
Ioted  colleague  pierces  my  heart  with  most 
bitter  regret  for  having  lost  him  in  this  life; 
but,  on  the  other  hand,  my  soul  is  filled  with 
consolation  at  his  triumph,  and  great  confi- 
18 


206  WESTERN  TONGKING. 

deuce  in  his  merits.  I will  not  dwell  upon 
the  history  of  that  part  of  his  life  which  pre- 
ceded his  coming  to  that  mission,  since  in 
truth  I know  nothing  more  of  it  than  that  he 
came  from  the  diocese  of  Nancy.  But  from 
the  virtues  which  I saw  him  practise,  and 
from  the  excellent  qualities  which  I dis- 
covered in  him,  I may  assert,  without  fear 
of  mistake,  that  his  youth  in  France  was  as 
exemplary  as  his  apostolate  in  Tongking 
was  zealous. 

You  know  that  he  arrived  here  toward  the 
middle  of  the  year  1848,  when  I was  with  M. 
Castex,  at  the  end  of  the  province  of  Doai 
From  that  time,  until  the  hour  of  his  arrest, 
he  was  continually  occupied  in  the  study  of 
the  language,  in  fulfilling  the  duties  of  his 
ministry,  or  in  recovering  from  his  attacks 
of  sickness.  So  great  was  the  zeal  with 
which  he  devoted  himself  to  the  study  of  the 
language,  that  in  five  or  six  months  he  was 
able  not  only  to  hear  confessions  but  also  to 
give  instructions  to  the  Christians.  He  be- 
gan at  the  same  time  the  study  of  the  Chinese 
characters,  which  is  of  great  use,  although 
not  absolutely  necessary.  For  this  purpose, 
he  had  copies  made  of  all  the  characters  in 
the  great  dictionary  of  Deguigues,  and  after- 
ward wrote  out  all  their  meanings. 


WESTERN  TONGKING.  207 

As  regards  his  priestly  functions,  I desired 
that  he  should  remain  with  me  for  about  a 
year,  in  order  that  he  might  learn  our  way 
of  exercising  them ; for  you  know  how  im- 
portant it  is  for  a missionary,  who  has  just 
arrived  in  a country  of  which  he  knows 
nothing,  to  have  rules  for  his  conduct  toward 
the  native  priests  and  Christians,  and  to  fol- 
low the  method  always  pursued  by  his  older 
colleagues,  so  that  all  the  missionaries  may 
unite  their  strength  and  act  with  identity  of 
design  and  uniformity  of  action. 

M.  Schceffler  accompanied  me  in  my  con- 
soling pastoral  visit  to  Ke-Bang,  in  the  year 
1849.  Before  the  beginning  of  October,  he 
set  out  for  the  province  of  Xu-Doai,  which 
was  the  district  assigned  to  him.  Xu-Doai 
contains  about  sixteen  thousand  Christians, 
divided  into  four  parishes,  which  extend  over 
an  immense  territory,  partly  covered  with 
mountains  and  large  forests.  You  will  see, 
from  the  following  annual  account  of  his 
administration,  what  was  the  success  of  M. 
Schceffler  as  an  apostle.  He  had  two  hun- 
dred baptisms  of  children  of  unbelievers, 
forty-one  of  children  of  Christians,  and 
twenty- three  of  adults ; four  thousand  seven 
hundred  and  seven  confessions;  three  thou- 
sand three  hundred  and  fifty-one  commu 


208  WESTERN  TONGKING. 

oions ; fifty-two  administrations  of  the  holy 
Viaticum ; and  one  hundred  and  twenty-five 
of  extreme  unction.  Is  not  this  a glorious 
work  for  a young  missionary  who  was  suffer- 
ing from  fever  for  the  greater  part  of  the 
year  ? 

Although  M.  Schoeffler,  since  his  arrival  in 
these  parts,  had  often  been  attacked  by  ill- 
ness, and  that  so  violently  that  no  less  than 
three  times  I thought  he  would  have  died  in 
my  arms,  still  he  appeared  in  good  health 
when  I sent  him  to  Doai ; and  he  was  beside 
himself  with  joy  at  the  thought  of  going  to 
so  distant  a country,  where  there  were  many 
people  to  whom  the  faith  had  never  been 
preached,  and  for  whose  conversion  every 
hour  seemed  to  him  as  a hundred  years. 

I do  not  remember  the  precise  day  on 
which  he  arrived  at  Bau-no,  the  chief  place 
of  one  of  the  two  parishes  of  Lower  Xu- 
Doai.  There  he  expected  to  begin  his  apos- 
tolic ministry  ; but,  as  he  thought  that  his 
journey  to  the  cit}T  of  Son-tai  was  known  to 
the  mandarins,  by  their  immediately  issuing 
a decree  against  the  faith  and  its  ministers, 
and  because  he  was  afraid  of  being  accused 
of  communicating  with  the  rebels,  who  were 
then  holding  meetings  in  the  northern  part 
of  the  province,  he  remained  carefully  con- 


WESTERN  TONGKING.  209 

cealed  at  Bau-no  for  some  days,  and  then 
retired  to  two  Christian  places  in  the  neigh- 
borhood, where  he  was  able  to  exercise  his 
zeal,  although  secretly  and  with  caution. 

He  was  still  at  Bau-no  at  the  end  of  Feb- 
ruary, when  he  received  my  pastoral  letter 
about  the  jubilee.  As  he  had  completed, 
about  that  time,  with  the  assistance  of  a 
native  priest,  the  ministrations  necessary  for 
those  places,  he  thought  it  better  to  go  first 
to  open  the  jubilee  in  the  parishes  higher  up 
the  country,  where  he  had  not  yet  been,  and 
then  to  return  to  the  lower  part  of  the  pro- 
vince. He  started,  therefore,  on  the  1st  of 
March,  for  a village  about  four  leagues  dis- 
tant. There  are  not  more  than  two  or  three 
pagan  villages  along  that  road,  which  I know 
very  well;  the  rest  is  all  mountainous  and 
desert,  with  paths  winding  through  brambles 
and  shrubs.  It  was  in  this  wild  and  savage 
tract  that  our  beloved  colleague  fell  into  the 
hands  of  the  barbarians,  in  the  manner  that 
I shall  now  relate. 

On  account  of  the  wars,  or,  rather,  the 
brigandage,  with  which  those  mountainous 
regions  abound,  the  mandarin  placed  last 
year  commissioners  of  country  police  in  every 
district,  to  watch  over  the  country  at  night, 
and  to  arrest  suspected  people.  These  officers 
O 18* 


210  WESTERN  TONGKING. 

have  each  a party  of  ten  or  fifteen  men.  The 
commissioner  of  this  place,  together  with 
the  syndic  of  a neighboring  village,  both 
pagans,  knew  that  a European  had  been  in 
Bau-no  for  two  months ; and,  hearing  that 
he  intended  to  go  higher  up  the  country, 
they  determined  to  capture  him.  They  laid 
snares  for  him  along  the  road  and  placed 
ambushes  in  the  thickets.  Sentinels  were 
posted  in  different  directions ; and  they 
themselves,  with  some  other  followers,  pre- 
tended to  be  hunting  deer  in  the  neighbor- 
hood. It  was  known  that  the  pagans  had 
some  wicked  designs;  but  it  was  supposed 
that  they  would  only  execute  them  at  night. 
It  was  resolved  therefore  that  M.  Schceffler 
should  set  out  late  in  the  day.  A native 
priest,  vicar  of  the  parish,  went  on  with  two 
disciples  to  prepare  the  house  where  the  mis- 
sionary was  to  lodge.  When  they  arrived  at 
the  place  where  the  officers  were  pretending 
to  hunt,  they  were  arrested.  A linen  bag 
containing  a pyx,  the  silver  boxes  of  holy 
oil,  and  other  things  necessary  for  the  ad- 
ministration of  the  sacraments,  were  taken 
from  them,  and  made  the  police  suspect  that 
they  were  followers  of  the  European  whom 
they  were  waiting  for,  and  whose  arrival  was 
therefore  probably  at  hand.  They  took  them 


WESTERN  TONGKING.  211 

a little  way  off,  behind  a group  of  thick  trees, 
and,  having  bound  them  and  left  them  in 
charge  of  several  ruffians,  they  returned  to 
the  ambush  where  they  expected  their  prey. 

M.  Schceffler,  knowing  nothing  of  what  had 
happened,  and  advancing  cheerfully  with  one 
of  his  catechists  and  some  Christians,  fell  into 
the  snare  which  was  prepared  for  him.  The 
neophytes  who  guided  him  succeeded  in  es- 
caping, but  he  and  the  catechist  were  taken 
to  the  place  where  the  Annamite  priest  and 
his  companions  were  kept  prisoners.  At 
night  they  were  all  five  taken  before  the 
commissioner  of  country  police ; and  the 
worthy  Annamite,  declaring  himself  to  be  the 
chief  of  the  disciples  of  M.  Schoeffler,  used 
all  the  powers  of  his  ingenuity,  and  all  the 
treasures  of  his  eloquence,  to  move  the  hearts 
of  the  officers  and  to  persuade  them  to  set 
his  master  at  liberty.  Besides  a bar  and  an 
ounce  weight  of  silver,  which  they  took  from 
M.  Schceffler’s  purse,  they  asked,  as  the  ran- 
som of  our  beloved  colleague,  a hundred  more 
bars  of  silver  and  one  ounce  of  gold;  that 
is  to  say,  a sum  equal  to  twelve  thousand 
francs.* 

It  was  impossible  for  him  to  pay  it  at 


* Four  hundred  and  eighty  pounds  sterling. 


212  WESTERN  TONGKING. 

once,  especially  in  a place  like  that;  and  his 
captors,  who  believed  him  to  he  worth  man^ 
millions,  would  not  abate  a farthing  of  their 
demand.  “ Well,”  said  M.  Schceffler,  “since 
you  persist  in  requiring  so  large  a sum  for 
my  release,  at  least  set  my  four  followers  at 
liberty,  for  no  one  hut  they  know  where  to 
obtain  it.”  They  approved  of  his  proposal, 
and  set  free  his  four  fellow-prisoners.  Then 
our  dear  colleague,  seeing  that  he  was 
alone,  and  that  no  one  else  wTas  compro- 
mised for  his  sake,  rejoiced  exceedingly,  and 
asked  to  be  taken  immediately  before  the 
mandarins. 

In  the  mean  time,  the  good  Annamite 
priest  obtained  the  same  night  a loan  of  ten 
bars  of  silver,  and  was  bringing  them  to  the 
officers,  with  the  intention  of  giving  bills  of 
exchange  for  the  remainder  of  the  sum, 
which  they  had  refused  to  abate.  But  be- 
fore he  arrived  at  the  village  where  the  be- 
loved prisoner  was  detained,  he  met  some 
Christians  who  were  leaving  it,  and  from 
them  he  learned  that  the  police  who  had 
taken  him  the  day  before  regretted  very 
much  that  they  had  released  him,  as  they 
heal'd  he  was  a priest,  that  they  had  secretly 
placed  men  all  round  the  village,  in  order 
to  arrest  him  again,  and  to  take  from  him 


WESTERN  TONGKING.  213 

whatever  money  he  had ; not  meaning  to  set 
free  the  missionary,  whom  they  had  resolved 
to  make  over  to  the  mandarins  for  the  sake 
of  the  reward  of  the  thirty  bars  of  silver 
which  was  promised  by  the  king.  On  the 
receipt  of  this  intelligence  the  Annamite 
priest  at  once  took  to  flight;  and  he  did 
wisely,  for  he  would  undoubtedly  have  been 
seized  and  robbed  by  those  ruffians.  M. 
Schoeffler  would  not  have  been  saved,  his 
sorrow  would  have  been  increased,  as  well 
as  the  difficulties  of  his  position,  and  the 
mission  would  have  had  to  mourn  the  fur- 
ther loss  of  a priest  of  the  country.  Thus 
all  hope  of  ransoming  M.  Schaeffler  fell  to 
the  ground.  He  himself,  afraid  of  losing 
this  opportunity  of  suffering  for  the  love  of 
Jesus  Christ,  and  of  gaining  the  palm  of 
martyrdom,  was  very  urgent  with  his  cap- 
tors  that  they  should  hand  him  over  to  the 
mandarins  without  delay.  His  request  was 
granted  on  the  evening  of  the  2d  of  March. 
Such,  gentlemen  and  dear  brethren,  are  the 
principal  particulars  of  the  arrest  of  M. 
Schoeffler. 

When  he  was  consigned  to  the  chief  man- 
darins of  the  province,  he  was  submitted  to 
an  examination  in  their  presence,  that  they 
might  discover  his  name,  country,  and  rank, 


214  WESTERN  TONGKING. 

the  purpose  for  which  he  had  come,  what  he 
had  done  since  his  arrival,  and  the  places 
where  he  had  lived  or  passed  through. 
They  also  asked  him  to  whom  the  property 
found  with  him  belonged,  and  if  he  knew, 
before  coming  to  that  country,  that  the 
Christian  religion  was  strictly  prohibited  in 
it.  Our  beloved  companion  replied  that  his 
name  was  Augustine;,  that  he  was  a native 
of  Nancy,  in  France,  a Catholic  priest,  of 
the  age  of  twenty-nine  years ; that  he  had 
come  there  to  preach  the  gospel,  and  that 
since  his  arrival  he  had  done  so  whenever 
he  could : that  he  knew  very  well,  even  be- 
fore he  left  France,  that  the  Catholic  re- 
ligion was  strictly  prohibited  in  that  king- 
dom, but  that  that  was  the  principal  reason 
of  his  coming  to  it  rather  than  to  any  other; 
that  since  his  arrival,  he  had  passed  through 
many  provinces,  and  been  lodged  in  many 
nouses,  that  he  did  not  remember  the  names 
of  many  of  them,  and  that  he  would  never 
denounce  to  the  mandarins  those  which  had 
not  escaped  his  memory.  The  next  day, 
which  was  the  5th  of  March,  they  put  the 
same  questions  to  him,  and  he  gave  the 
same  answers.  The  chief  mandarin  imme- 
diately wrote  and  despatched  a report  of  the 
affair  to  the  king,  which  contained  a some- 


WESTERN  TONGKING.  215 

I 

what  romantic  account  of  the  arrest  of  our 
colleague.  You  will  not  be  surprised  at 
that,  gentlemen,  for  you  know  how  the  man- 
darins prefer  plausibility  to  truth ; besides, 
they  very  likely  were  not  acquainted  with 
what  really  happened.  With  this  report  they 
sent  the  sentence  of  death,  pronounced  by  the 
chief  mandarin,  and  concluded  in  the  follow- 
ing terms : — 

“ Having  taken  counsel  with  the  two  chief 
officials  of  the  civil  and  criminal  courts,  we 
have  pronounced  the  following  sentence  : — 

“ Ser  Ao-tu-dinh  (Augustine)  is  a Euro- 
pean, who,  in  spite  of  the  prohibitions  of  the 
laws,  has  had  the  audacity  to  enter  this 
kingdom,  and  to  travel  about  it,  for  the  pur- 
pose of  preaching  his  religion  and  seducing 
and  deceiving  the  people,  as  was  clearly 
proved  against  him  at  his  trial.  Therefore, 
according  to  the  king’s  decree,  M.  Augus- 
tine is  condemned  to  be  beheaded,  and  to  be 
cast  into  the  waters  of  the  sea  or  the  rivers, 
as  an  example  and  warning  to  the  people. 
The  wicked  man  is  so  careful  of  those  whom 
he  has  instructed,  and  who  have  given  him 
shelter  in  their  houses,  that,  although  he  has 
been  examined  several  times,  he  obstinately 
persists  in  refusing  to  give  up  their  names. 
The  officer  who  arrested  him  was  not  able  to 


216  WESTERN  TONGKING. 

give  any  information  on  the  subject ; but  it 
is  evident  that  any  one  who  investigated  the 
case  would  find  that  a great  many  persons 
are  concerned  in  it.  Therefore  we  request, 
according  to  the  report  of  the  privy  council, 
that  no  further  researches  be  made  about  it. 
With  regard  to  the  authorities,  and  the 
other  persons  who  discovered  and  captured 
this  priest,  we  request  for  them  the  reward 
of  three  hundred  ounces  of  silver  promised 
in  the  king’s  decree.  Also,  the  mandarin 
of  the  soldiers,  who  directed  the  search  for 
him,  seems  to  us  deserving  of  praise  and 
remuneration.  We  await  the  commands  of 
his  majesty,  and  shall  conform  ourselves 
entirely  to  them.  Lastly,  we  request  that 
the  things  taken  from  the  prisoner  may  be 
burned. 

“This  is  the  result  of  the  trial,  and  our 
sentence;  and  having  thus  submitted  the 
whole  atfair  to  his  majesty,  we  prostrate  our- 
selves before  him,  and  await  his  commands. 

“ Fourth  year  of  Tu-Duc, 

“ Twenty-eighth  day  of  the  second  month 
(March  30).” 

After  this  time  our  beloved  confrere  was 
not  examined  any  more,  nor  did  he  receive 
any  blows  with  rods,  or  the  honors  of  the 


WESTERN  T0NGKIN6,  217 

cage,  as  was  the  case  with  M.  Charrier.  He 
was  confined  in  the  prison  of  those  con- 
demned to  death,  in  company  with  them, 
with  a cangue  on  his  neck,  and  chains  on  his 
feet,  both  day  and  night.  Those  who  know 
any  thing  of  Annamite  prisons,  and  of  their 
inmates,  will  be  able  to  understand  the  pain 
he  must  have  suffered.  How  terrible  a 
punishment  for  a European  priest,  to  find 
himself  alone,  six  thousand  leagues  from  his 
own  county,  in  a loathsome  prison,  covered 
with  disgusting  insects,  in  the  midst  of 
wficked  pagans,  who  regard  him  as  a sort  of 
wild  beast,  who  make  game  of  his  innocence, 
weary  him  with  absurd  questions,  and  con- 
tinually offend  his  ears  with  expressions  of 
indecency!  His  neck  galled  by  the  collar, 
and  his  feet  by  the  chains,  without  a friend 
by  whose  conversation  he  can  relieve  his 
sufferings,  without  a single  creature  to  whom 
he  can  say  a word  to  lessen  the  bitterness  of 
his  heart ! M.  Schoeffler  always  appeared 
cheerful,  and  contented  with  his  lot.  In  truth, 
when  considered  with  the  eyes  of  faith,  it  is 
the  most  glorious  and  the  happiest  that  a 
missionary  can  hope  for ; and  we  may  well 
believe  that  our  Divine  Master,  who  chose 
that  he  should  drink  the  chalice  of  His 


19 


218 


WESTERN  TONGKINGL 


bitterness,  fortified  him  also  with  the  unction 
of  his  grace. 

On  our  part,  we  did  all  we  could  to  alle- 
viate the  sufferings  of  his  captivity.  As 
soon  as  I heard  of  his  arrest,  which  I only  did 
after  he  had  been  delivered  to  the  chief  man- 
darin, I despatched  one  of  my  Christians 
with  a letter  of  consolation,  and  money  to 
provide  him  with  necessaries,  and  to  enable 
him  to  gain  over  by  presents  the  good  will 
of  the  mandarins.  My  messenger  was  able 
to  convey  the  letter  to  him,  to  see  him,  and 
to  be  seen  by  him,  but  did  not  succeed  in 
speaking  wfith  him.  He  also  obtained  his 
separation  from  the  other  prisoners,  and  had 
him  placed  in  a room  belonging  to  the  jailer, 
near  the  prison.  There  M.  Schoeffler  tran- 
quilly remained,  breathing  purer  air,  and  not 
being  fettered  during  the  daytime ; he  was 
also  allowed  to  walk  in  the  court-yard,  and 
to  amuse  himself  by  talking  to  the  soldiers 
on  guard,  who  showed  him  great  civility  and 
respect.  His  condition  was  certainly  im- 
proved, but  he  was  most  carefully  watched, 
as  the  chief  mandarin  had  strictly  forbidden 
any  strangers  to  be  allowed  to  speak  to  him. 
Nevertheless,  one  of  his  catechists  succeeded 
in  obtaining  access  to  the  court-yard  in  the 
disguise  of  a soldier.  The  master  and  his 


WESTERN  TONGKING.  219 

disciple  took  care  only  to  look  at  each  other 
stealthily,  and  only  to  converse  by  signs ; but 
fearing  lest  the  mute  eloquence  of  their  con- 
versation should  prove  too  much  for  their 
feelings,  they  separated,  to  prevent  the  by- 
standers from  noticing  their  emotion.  My 
messenger  went  several  times  to  the  jailer’s 
house,  but  he  was  unable  to  hold  any  com- 
munication with  M.  Schoeffler  except  by 
looks.  A good  Christian  obtained  leave  from 
an  officer  on  guard  to  salute  the  prisoner, 
and  to  bring  him  a present  of  some  fruit; 
but  being  touched  at  seeing  him,  and  be- 
ginning to  wreep,  he  was  perceived  by  the 
chief  mandarin,  who  happened  td  be  passing 
through  the  court-yard,  and  who  immediately 
gave  the  officer  a severe  reprimand,  and 
ordered  him  to  be  changed ; he  then  re- 
peated his  command  that  no  Christian  should 
be  admitted.  In  spite  of  all  his  precautions, 
however,  an  Annamite  priest  succeeded  in 
getting  in,  and  hearing  the  confession  of  the 
prisoner. 

The  royal  decree  of  the  30th  day  of  the 
second  month,  concerning  M.  Schoeffler, 
reached  the  capital  on  the  11th  of  April.  It 
ran  as  follows  : — 

{Red  Seal.)  “Having  seen  the  report  made 
to  us  of  the  arrest  of  a European  priest  in 


/ 1 

220  WESTERN  TONGKING. 

the  province  of  Son-tai,  we  desire  our  minis- 
ters to  examine  it  and  to  despatch  our  reply 
to  the  governor  of  the  said  province,  in 
order  that  he  may  execute  our  commands,  in 
concert  with  the  civil  and  criminal  courts. 

“ The  laws  of  the  kingdom,  published  to 
instruct  the  people  and  to  inspire  them  with 
fear,  strictly  forbid  the  religion  of  Jesus; 
nevertheless,  one  M.  Augustine,  a priest,  has 
ventured  to  enter  our  states  secretly  for  the 
purpose  of  preaching  it,  and  thus  seducing 
and  deceiving  the  people.  When  he  was 
arrested  he  made  a full  confession  of  the  fact. 
Let  M.  Augustine  therefore  be  beheaded  im- 
mediately, and  be  thrown  into  the  river, 
according  to  the  law  for  the  destruction  of 
the  wicked ; and  let  every  one  conform  him- 
self to  our  former  decrees  on  this  subject.” 

According  to  this  decree,  M.  Schoeffler 
should  have  been  executed  immediatel}7,  but 
this  was  not  done.  The  chief  mandarin  had 
the  painful  cangue  taken  off  him,  and  a 
lighter  chain  substituted  for  it ; he  then  took 
him  out  of  the  house  of  the  jailer  and 
brought  him  to  his  own  palace.  There  he 
had  more  liberty,  and  was  allowed  to  walk 
in  the  court-yards  as  much  as  he  pleased. 
The  bar  of  silver,  and  the  rest  of  the  money 
which  had  been  found  on  him,  were  ex- 


WESTERN  T0NGKING.  221 

pended  by  the  mandarin  in  providing  him 
with  proper  food.  This  magistrate  often 
conversed  with  him,  and  professed  great 
esteem  and  respect  for  him,  treating  him 
with  great  courtesy,  and  expressing  sorrow 
at  seeing  him  reduced  to  such  a condition. 
Still  he  was  not  allowed  to  speak  to  any  one, 
and  the  strictness  of  this  surveillance  was  no 
doubt  the  reason  why  he  did  not  write  at  all 
to  us.  He  was,  however,  able  to  receive 
many  letters,  both  of  ours  and  of  those 
which  came  for  him  from  Europe,  and  they 
must  have  given  him  much  consolation  and 
encouragement,  as  they  were  all,  and  mine 
especially,  written  for  that  purpose.  But 
perhaps,  on  the  other  hand,  they  may  have 
pained  him  by  bringing  before  him  our  grief 
at  his  loss,  our  sorrow  for  his  sufferings,  and 
our  regret  that  we  could  not  take  his  place, 
or  at  least  share  with  him  the  glory  of  martyr- 
dom. That  palm,  however,  was  reserved  for 
him  alone,  and  you  shall  now  hear  how  soon 
he  obtained  it. 

It  was  on  the  1st  of  this  month  of  May — 
the  beautiful  month  of  Mary — that  he  ob- 
tained this  great  happiness.  The  following 
are  the  particulars  of  this  glorious  event, 
gathered  partly  from  the  testimony  of  a 
Christian,  who  was  an  eye-witness  of  it,  and 

19* 


222  WESTERN  TONGKING. 

partly  from  a letter  of  the  parish  priest  of 
the  place  where  he  suffered.  About  noon 
the  chief  mandarin  ordered  out  two  regi- 
ments, and  a detachment  of  elephants, 
horses,  guns,  and  every  sort  of  arms,  as  if 
to  set  out  on  an  expedition.  The  guns  were 
to  be  loaded,  and  the  soldiers  armed  as  for 
an  assault.  Every  one  supposed  that  the 
chief  mandarin  was  going  to  attack  a band 
of  rebels,  or  to  search  for  some  den  of  as- 
sassins; but,  in  reality,  all  these  prepara- 
tions were  made  for  the  purpose  of  taking 
out  M.  Schaeffler  to  execution.  The  chief 
mandarin,  fearing  lest  the  Christians  should 
rise  on  this  sorrowful  occasion,  and  attempt 
to  rescue  the  missionary,  made  that  parade 
of  soldiers,  to  intimidate  them,  and  gave  out 
that  it  was  for  another  purpose. 

When  he  ordered  M.  Schaeffler  to  be  brought 
out,  all  the  officers  of  the  mandarins  and  all 
the  prisoners  showed  signs  of  grief : they  had 
had  time  to  become  acquainted  with  him,  and 
his  virtues  had  won  their  love.  M.  Schaef- 
fler, on  the  contrary,  when  he  heard  that  the 
time  for  him  to  do  battle  had  arrived,  was 
filled  with  an  exceeding  joy:  he  threw  off 
his  sandals  immediately,  in  order  that  he 
might  go  out  the  more  quickly  and  readily 
to  die.  The  chief  mandarin,  who  feared  a 


WESTERN  TONGKING.  223 

rising,  remained  on  the  terrace,  with  a regi- 
ment of  armed  soldiers  around  him. 

When  they  left  the  city  they  proceeded  to 
the  place  of  execution  in  the  following 
order.  A few  steps  in  front  of  our  beloved 
colleague  walked  a soldier,  carrying  like  a 
standard  a placard,  in  which  was  written  in 
large  letters, — 

“ PROCLAMATION. 

“M.  Augustine,  a European  priest,  has  dared, 
in  spite  of  the  prohibitions  of  the  religion  of 
Jesus,  to  come  secretly  into  the  kingdom 
and  preach  it  to  deceive  the  people.  On  his 
arrest  he  confessed  the  whole.  His  guilt  is 
clear.  He  is  condemned  to  be  beheaded  and 
thrown  into  the  river. 

“ Fourth  year  of  Tu-Duc. 

“ Fifth  day  of  the  second  month.” 

Eight  soldiers,  sabre  in  hand,  walked  be- 
side M.  Schoeffler.  He  was  preceded  by  two 
companies  of  fifty  armed  men  each,  half 
lancers  and  half  fusiliers,  who  walked  alter- 
nately in  two  lines,  and  two  elephants  formed 
the  rear-guard.  The  hero  of  the  faith  pro- 
ceeded in  triumph  in  the.  midst  of  this  im- 
posing escort,  with  smiling  countenance  and 
head  erect,  carrying  hisf  chain  in  one  hand. 


224  WESTERN  TONGKING. 

and  repeating  prayers  with  fervor.  What  a 
beautiful  sight  is  the  death  of  the  martyr! 
The  greater  part  of  the  immense  multitude 
which  was  assembled  was  filled  with  asto- 
nishment. “Did  you  ever  see  such  a hero?” 
the  pagans  said  to  each  other.  “ He  goes  to 
death  as  eagerly  as  others  to  a festival.  What 
courage,  to  show  no  sign  of  fear ! How  beau- 
tiful he  is!  What  goodness  and  sweetness  is 
written  on  his  countenance!  Why  does  our 
king  put  such  men  to  death  ?”  Still  there 
were  some  ruffians  present  who  loaded  him 
with  insulting  and  derisive  words.  Alas 
that  men  should  be  everywhere  the  same! 
— some  feeling  and  honest  souls,  who  are 
touched  by  the  sight  of  virtue  under  perse- 
cution, and  others  whose  perverseness  it  only 
enrages  and  excites  to  fury. 

When  the  martyr  arrived  at  the  place  ol 
execution,  he  knelt  down  for  a few  moments, 
and  offered  his  life  in  sacrifice  to  God ; he 
took  hold  of  the  crucifix  which  he  had 
brought  with  him,  and  kissed  it  three  times 
with  great  tenderness.  At  the  bidding  of 
the  executioner,  he  drew  aside  his  tunic,  and 
laid  his  neck  bare,  with  an  air  of  unspeakable 
grace.  When  the  executioner  had  bound  his 
hands  behind  his  back,  and  made  him  kneel 
down  again,  he  raised  his  eyes  to  heaven,  and 


WESTERN  TONGKING.  225 

said,  “Now,  do  thine  office  quickly.”  “What 
does  he  say?  what  does  he  say?”  asked  the 
officer  who  presided.  “He  says,”  replied 
the  executioner,  “ that  I must  make  haste.” 
“Not  yet,  not  yet,”  interrupted  the  manda- 
rin ; “ wait  for  the  signal  from  the  cymbals, 
and  do  not  strike  until  it  sounds  the  third 
time.”  The  solemn  hour  was  now  come,  at 
which  our  beloved  colleague  and  affectionate 
friend  was  to  ascend  to  heaven.  He  was  sur- 
rounded by  three  rows  of  soldiers,  like  a 
triple  circle  of  iron ; the  first  row  carried 
drawn  sabres,  the  second  muskets,  and  the 
third  lances  raised.  The  sound  of  the  cym- 
bal was  heard,  and  the  scimitar  descended 
upon  the  victim’s  neck;  but  the  hand  of  the 
executioner  trembled,  so  that  three  blows 
were  needed  to  separate  the  head,  and  even 
then  he  was  obliged  to  complete  the  work 
with  a saw. 

The  spectators  were  almost  all  pagans,  as 
there  are  very  few  Christians  in  Son-tai;  be- 
sides, as  they  lived  in  distant  villages,  they 
knew  nothing  of  the  time  of  execution. 
However,  the  head  had  scarcely  fallen,  when 
the  multitude,  instead  of  going  hastily  away 
as  they  generally  do  after  an  execution,  ran 
eagerly  forward  to  collect  the  martyr’s  blood. 
The  people,  by  some  wonderful  instinct, 
p 


226  WESTERN  TONGKING. 

understood  for  once  that  the  sufferer  was 
not  a criminal,  but  a hero,  an  illustrious  vic- 
tim of  tyranny,  a saint  in  whom  every  thing 
was  worthy  of  respect,  and  who  would  exer- 
cise a beneficial  influence  over  all.  Thus,  al- 
though they  were  all  pagans,  they  emulated 
each  other  in  obtaining  his  clothes,  his  tur- 
ban, and  even  the  rope  with  which  his  hands 
were  tied;  but  as  these  were  not  enough  for 
all,  they  were  torn  into  a thousand  pieces, 
that  every  one  might  possess  some  relic  of 
him.  Many  pulled  up  the  grass  which  was 
steeped,  in  his  blood,  and  others  dipped  pieces 
of  paper  into  it. 

There  was  one  pagan,  a subaltern  man- 
darin, who  brought  with  him  a white  silk 
dress  and  two  yards  of  linen,  and  when  the 
time  of  execution  arrived,  threw  them  down 
near  the  martyr,  hoping  that  some  drops  of 
his  blood  would  fall  upon  them.  The  mar- 
tyr, supposing  them  to  belong  to  a Christian, 
rolled  them  up  and  placed  them  near  his 
heart.  When  the  mandarin  who  presided 
over  the  execution  saw  what  the  subaltern 
had  done,  he  ordered  several  blows  with  the 
rod  to  be  given  him;  but  he  was  soon  re- 
warded by  receiving  his  linen  and  silk, 
crimsoned  with  the  blood  of  our  venerable 
colleague. 


WESTERN  TONGKING.  227 

When  the  execution  was  over,  the  heads- 
man took  the  head  to  throw  into  the  river 
which  runs  round  the  ramparts  of  the  city. 
As  the  hair  was  too  short,  he  carried  it  by 
the  beard,  but,  that  coming  off,  it  rolled  down 
into  the  mud.  A Christian  who  was  follow- 
ing immediately  picked  it  up,  and,  drying  it 
carefully  with  his  clothes,  wished  to  carry  it 
away,  but  the  executioner  took  it  from  him, 
and,  getting  into  a boat,  pulled  out  into  the 
middle  of  the  river,  and  threw  in  the  head 
of  the  holy  martyr.  The  river  is  very  wide 
there,  and  must  be  very  deep,  for  our  Chris- 
tians could  not  find  the  relic,  although  they 
dragged  for  it  for  several  nights.  Tt  is 
thought,  however,  that  it  was  taken  out  of 
the  river  by  the  pagans,  who  are  keeping  it 
secretly  with  respect,  in  the  hope  that  it  will 
bring  them  good  luck,  or  perhaps  with  the 
intention  of  selling  it  to  us  some  day  for  a 
large  sum  of  money.  The  body  of  M.  Schoef- 
fler  was  put  by  the  Christians  into  a beautiful 
coffin  prepared  beforehand,  and  buried  in  the 
place  where  he  died.  A guard  of  soldiers 
was  set  over  it  for  the  rest  of  that  day  and  the 
following  night.  On  the  night  of  the  2d 
of  May,  after  the  guard  was  withdrawn,  our 
converts  disinterred  the  martyr’s  body,  and 
carried  it  away  by  stealth  to  a neighboring 


228 


WESTERN  TONGKING. 


Christian  village,  where  they  buried  it  as 
honorably  as  they  could,  in  the  house  of  the 
mayor,  who  is  himself  a Christian. 

Fourth  year  of  Tu-Duc. 

First  day  of  the  third  month. 

Your  most  humble  and  devoted  servant, 
Peter  Andrew,  Bishop  of  Acanthus, 
Yic.  Ap.  of  Western  Tongking. 


ARTICLE  II. 

Letter  of  the  same  Prelate  about  the  glorious  martyrdom 
of  M.  Bonnard. 

Gentlemen  and  dear  Confrere: — 

Since  I have  been  in  Tongking,  I have 
sent  to  France  the  account  of  many  circum- 
stances which  are  as  glorious  for  the  faith 
as  they  are  edifying  to  pious  souls.  But  to- 
day I begin  the  relation  of  an  event  of  the 
utmost  interest  to  the  whole  Church, — I 
mean  the  martyrdom  of  our  beloved  coun- 
tryman, M.  John  Louis  Bonnard. 

He  was  bc~n  at  S.  Cristot-en-Sarret,  on  the 
1st  of  May,  1824,  and  had  the  happiness  to 
be  brought  up  in  that  religious  spirit  which 
is  hereditary  in  his  family.  I have  often 
heard  him  speak  of  the  true  piety  and  lively 
faith  of  his  parents,  and  of  the  examples  of 


\ 


WESTERN  TONGKING.  229 

virtue  and  devotion  which  they  gave  him 
from  his  earliest  infancy. 

About  the  time  that  he  completed  his 
tenth  year,  his  vocation  to  the  priesthood 
became  apparent;  at  the  age  of  twenty-two, 
he  came  to  the  seminary  of  our  society  from 
that  of  Lyons,  and  there,  after  finishing  his 
course  of  theology,  he  was  ordained  priest  by 
Mgr.  Sibour,  Archbishop  pf  Paris.  Two 
months  later,  he  embarked  at  Nantes  in  the 
“Archbishop  Afire,”  and  arrived  here,  to  his 
great  joy,  about  Easter,  1850,  at  the  time  that 
the  cholera  morbus  was  spreading  desolation 
around  us. 

He  devoted  himself  eagerly  to  the  study 
of  the  Annamite  language,  as  he  was  im- 
patient to  begin  the  exercise  of  his  sacred 
ministry,  and  so  rapid  was  the  progress  he 
made,  that  by  the  end  of  the  year  1850,  he 
was  able  to  hear  confessions  and  to  begin  to 
teach  Christian  doctrine  in  church.  I kept 
him  with  me  until  the  end  of  the  April  of 
last  year,  in  order  that  he  might  learn  our 
ways  and  become  acquainted  with  the  mem- 
bers and  circumstances  of  the  mission.  He 
lived  with  me  as  a son  would  with  his  father, 
and  during  that  time  I had  the  opportunity 
of  knowing  and  admiring  the  sweetness  of 
his  character,  his  perfect  obedience,  his  fer- 


230  WESTERN  TONGKING. 

vent  zeal,  his  profound  humility,  his  frank 
and  candid  simplicity,  his  complete  resigna- 
tion and  filial  abandonment  of  himself  into 
the  hands  of  Divine  Providence.  From 
what  I saw  of  the  beauty  of  his  soul,  I am 
sure  that  it  was  never  disturbed  by  ill-regu- 
lated movements  or  passions. 

About  the  end  of  April,  I sent  him  to  the 
village  of  Ke-Bang,  directing  him  to  take 
charge  of  the  parish  of  that  name,  and  also 
of  that  of  Ke-tring.  Was  it  not  a good  thing 
to  give  to  one  native  of  Lyons  the  inheritance 
left  by  another?*  After  that  time  I only  saw 
him  twice,  but,  as  he  did  not  live  very  far 
from  my  residence,  we  often  communicated 
with  each  other  by  letter.  In  a very  short 
time  he  won  the  love  of  his  Christians,  and 
loved  them  most  tenderly  himself. 

After  he  had  given  the  spiritual  exercises 
in  Ke-Bang,  with  immense  fruit,  he  went  to 
take  charge  of  the  little  congregation  of  Boi- 
Xuien,  where  there  are  not  more  than  fifteen 
Christian  families,  composing  at  most  one- 
fourth  of  the  population.  It  was  there  that 
he  was  arrested,  on  the  21st  of  March  of  this 
year,  1852,  in  consequence  of  a denunciation 
made  against  him  to  the  Vice-Prefect  of  the 

♦ This  district  belonged  for  nine  years  to  M.  Charrier, 
of  the  diocese  of  Lyons. 


WESTERN  TONGKING. 


231 


neighborhood  by  a pagan  mandarin  who 
had  been  deposed  from  office.  But  let  us 
leave  M.  Bonnard  to  relate  for  himself  what 
took  place  on  that  occasion. 

“ On  the  21st  of  March,  [he  says  in  his 
letter  to  me  on  the  2d  of  April,]  toward  nine 
o’clock  in  the  morning,  I was  baptizing  about 
five-and-twenty  children,  when,  before  the 
end  of  the  ceremony,  a mandarin  entered 
the  village,  with  his  escort,  and  surprised  me, 
before  any  one  could  run  and  give  me  notice. 
My  own  people,  in  the  wildest  haste,  tore 
from  me,  rather  than  took  off,  my  cotta  and 
stole,  and  I went  out.  They  wished  me  to 
cross  a large  piece  of  water ; but  I saw  that 
it  was  surrounded  by  armed  men.  I found 
another  way  out,  which  appeared  free ; and, 
running  across  the  lake,  with  the  water  up 
to  my  waist,  I got  into  a field  of  rice,  stum- 
bling, in  my  hurry,  at  every  step.  My  cate- 
chist, named  Kim,  followed  me.  We  did 
not  know  which  way  to  fly,  but  we  thought 
we  should  be  safe  if  we  could  reach  the 
Christian  village  of  Doug-doi.  However,  we 
were  prevented  from  doing  so,  by  finding 
ourselves  surrounded  by  a large  detachment 
of  soldiers.  They  seized  me,  and  bound  me 
so  tightly  that  my  hands  swelled  immediately 
from  the  pressure.  I begged  them  to  loosen 


232  WESTERN  T0NGKING. 

the  cord ; but,  as  they  refused  to  do  so,  I re- 
signed myself  to  it,  without  saying  more. 

“ My  catechist,  Kim,  the  only  one  who,  in 
the  general  confusion,  had  followed  me,  was 
arrested  at  the  same  time.  My  pupil  Ba, 
who  used  to  serve  my  mass,  tried  to  get 
through  the  soldiers  and  escape  ; but  he,  also, 
was  taken.  It  was  the  goodness  of  God 
which  put  it  into  my  head  to  leave  the  vil- 
lage : there  was  no  hiding-place  prepared  in 
it ; so  that,  if  I had  remained  there,  I should 
have  been  taken  all  the  same,  together  with 
my  followers  and  property,  and  the  village 
itself  would  have  been  completely  sacked. 

“ You  must  know  that  I was  taken  to  the 
office  of  the  sub-prefect  all  covered  with 
mud  and  with  my  clothes  wet  through.  On 
my  way  there,  we  walked  very  quickly  for 
some  time,  until,  as  my  feet  were  bleeding 
and  I felt  myself  getting  faint,  I wished  to 
go  slower;  and,  turning  to  my  guards,  I said, 
with  a smile,  ‘ Let  those  of  you  who  are  pressed 
for  time  go  on  before : I am  not  in  such  a 
hurry  to  get  there/  They  then  allowed  me 
to  proceed  at  my  own  pace.  T,he  people  of 
every  place  we  passed  came  out  to  look  at 
us.  When  we  arrived  at  the  office,  I saw  my 
pupil  Ba,  with  his  hands  tied  ; and  thus  I be- 
came acquainted  with  his  arrest. 


WESTERN  TONGKING.  233 

“I  learned  what  had  happened  the  same 
evening,  and  immediately  despatched  my 
agent,  with  six  bars  of  silver,  to  see  if  he 
could  obtain  the  liberation  at  least  of  the  two 
young  Tongkinese.  He  reached  the  office 
of  the  sub-prefect  the  same  night ; but  neither 
he  nor  the  other  men  whom  Father  Thao  sent 
for  the  same  purpose  were  able  to  get  into 
the  house  of  the  mandarin : the  gates  were 
all  shut,  and  no  one  would  open  them.”  The 
mandarin,  in  the  excess  of  his  joy,  spent  the 
night  in  drinking  and  play,  with  the  informer, 
and,  the  next  morning,  took  our  colleague  and 
his  companions,  in  chains,  to  the  chief  city 
of  the  province,  where  he  made  them  over 
to  the  governor.  But  let  us  again  leave  the 
relation  of  what  happened  to  the  principal 
person  who  was  concerned  in  it. 

“At  the  office  of  the  sub-prefect,  I was 
submitted  to  a preliminary  examination,  and 
I was  asked  the  following  questions : — What 
is  your  name  ? How  old  are  you  ? How 
long  have  you  been  in  the  country?  What 
places  have  you  passed  through  ? How  did 
you  get  to  Boi-Xuien  ? I replied  to  the 
first  three  questions  in  a way  that  satisfied 
my  examiners  ; but  I said  it  was  of  no  use  to 
put  the  last  two  to  me,  for  that  I could  not 
conscientiously  answer  them.  My  catechist 
20* 


234  WESTERN  TONGKING. 

made  the  same  answer,  and  they  accordingly 
put  a large  collar  upon  each  of  us.  We 
passed  the  night  together,  in  a room  open  to 
the  air,  in  the  midst  of  the  soldiers,  who  lent 
me  a bed  of  straw. 

“I  feared  nothing  for  myself;  but  I felt 
great  anxiety  about  my  young  companions. 
I asked  if  it  would  be  possible  to  ransom 
them ; but  a mandarin,  who  seemed  more 
amenable  than  the  others,  answered  that  it 
would  not.  Of  necessity,  therefore,  we  gave 
up  the  idea,  and  placed  ourselves  in  the  hands 
of  God,  saying  together,  His  will  be  done. 
The  following  morning,  they  took  us  to  the 
chief  place  of  the  province.  I went  in  a 
chair,  carried  by  bearers,  wearing  the  cangue, 
but  my  Companions  were  obliged  to  go  on 
foot.  During  the  journey,  I repeatedly  made 
the  offering  of  my  life  to  the  Lord,  remind- 
ing myself  of  Jesus  seized  and  bound  in  the 
garden  of  Olives  and  taken  first  from  court 
to  court,  and  finally  to  death.  The  people 
came  from  all  parts  to  see  the  European 
priest.  When  we  reached  the  city,  we  were 
placed,  with  our  backs  to  a column  in  the 
hall  where  notices  are  published,  in  the  midst 
of  an  immense  crowd,  who  pressed  round  us 
to  enjoy  the  sight  better.  I looked  in  every 
direction,  to  see  if  I could  make  out  any 


WESTERN  TONGKING.  235 

Christians  among  them  ; but  I did  not  recog- 
nise any,  although  there  must  have  been 
several. 

“ When  we  had  been  there  about  half  an 
hour,  we  were  taken  for  ten  minutes  before 
the  chief  mandarin  ; but  he  did  not  speak  to 
us.  We  were  then  conducted  to  the  prison. 
I have  with  me  my  rosary,  medal,  and  cross, 
which,  with  my  collar  and  chains,  make  up  a 
treasure  so  precious,  that  I would  not  change 
it  for  all  the  riches  of  the  first  monarch  in 
the  world.  The  subaltern  mandarins  wished 
to  take  away  my  little  cross ; but  I made  so 
firm  a resistance,  that  I succeeded,  with  the 
help  of  a respectable  man  who  took  my  part, 
in  retaining  possession  of  it.” 

The  mandarin  of  the  sub-prefect’s  depart- 
ment, who  is  a prince  of  royal  blood,  when 
he  handed  over  our  confrere  to  the  governer 
of  the  province,  gave  in  also  a report  of  the 
circumstances  of  his  arrest.  According  to  hi3 
account,  he  took  out  nine  battalions,  with  all 
the  ushers  and  secretaries  of  his  office,  on  the 
perilous  expedition  ! An  army  of  perhaps 
five  hundred  men,  to  arrest  one  who  was  un- 
armed and  defenceless  ! I shall  not  take  the 
trouble  to  translate  the  document,  as  it  con- 
tains romance  rather  than  history. 

As  soon  as  I heard  that  my  companion  was 


236  WESTERN  T0N6KING. 

in  the  hands  of  the  chief  mandarin,  I sent  my 
agent  to  the  city,  to  try  to  mitigate  by  presents 
of  money  the  hardships  of  his  position  and 
that  of  his  fellow-prisoners.  I also  sent  him 
the  following  letter,  to  console  him.  “Your 
arrest,”  I said,  “ has,  humanly  speaking,  given 
me  great  pain,  for  it  is  a great  sorrow  to  me  to 
lose  you  just  when  you  were  able  to  do  so  much 
for  the  mission.  It  is  well  for  you  that  I per- 
ceive that  you  are  the  beloved  one  of  the  God  of 
martyrs;  for  otherwise  I should  have  been  in- 
clined to  reproach  you.  Why  did  you  leave  the 
great  village  of  Ke-Bang,  where  your  labors 
were  so  extensive,  to  entangle  yourself  in  that 
labyrinth  at  Boi-Xuien  ? W as  not  the  harvest 
rich  enough  for  you,  where  the  sheaves  were  so 
plentiful  and  so  weighty  and  the  ears  so  full  of 
the  finest  corn,  where  the  wine  which  produces 
virtue  flowed  so  abundantly  from  the  wine- 
presses of  the  heavenly  Father  of  our  family? 
Why,  I repeat,  did  you  leave  that  fruitful 
vineyard,  and  that  field  which  the  Lord  was 
enriching  with  so  many  blessings?  But  I do 
not  mean  to  reproach  you.  God  has  wished 
that  it  should  be  so ; you  will  gain  heaven  by 
it,  and  he  will  gain  glory  for  himself  and  for 
his  Church.  I am  only  sorry  that  I am  not  with 
you,  that  I too  might  end  my  life  by  a glorious 
martyrdom.  I should  rather  say  that  I am 


WESTERN  TONGKING. 


237 


not  only  sorry,  but  jealous  at  seeing  you  set 
out  before  me  for  our  heavenly  home  by  the 
shortest^and  surest  way,  while  I remain  here 
on  this  tempestuous  sea,  without  knowing 
when  I shall  get  into  my  port,  and  without 
even  being  sure  that  I shall  reach  it  at  all. 
Ought  not  I,  your  bishop,  an  old  soldier, 
who  have  been  fighting  in  this  foreign  land 
for  twenty  years,  without  counting  the  three 
years  of  my  first  struggles  in  my  own  country, 
— ought  not  I to  have  the  palm  before  you? 
How  dare  you  supplant  me  ? But  I pardon 
you,  because  such  is  the  will  of  God,  who 
sees  in  you  a fruit  ripe  for  heaven  and  Hastens 
immediately  to  gather  it.  I,  older  as  I am, 
and  more  laden  than  you  with  sin,  must  do 
longer  penance  upon  earth.  I pardon  you, 
also,  in  the  firm  hope  that  in  paradise  you 
will  be  a new  and  zealous  protector  of  our 
mission,  and  that  you  will  obtain  by  your 
prayers  that,  sooner  or  later,  I may  be  called 
thither  too. 

“Go  then  in  peace,  beloved  child  of  Provi- 
dence, go  to  the  enjoyment  of  the  triumph 
which  awaits  you.  I am  filled  with  wonder 
and  admiration  at  seeing  you  chosen  thus 
early  to  fight  the  battle  of  the  Christian  hero, 
a battle  as  hard  as  it  is  illustrious.  I confess 
that  I envy  you,  but  it  is  with  an  envy  of 


238  WESTERN  T0NGK1NG. 

love,  with  a jealousy  of  affection.  It  appears 
certain  that  you  will  be  condemned  to  death: 
prepare,  then,  to  meet  it  as  best  you  can. 
Oh,  how  happy  you  are,  in  that  the  days  of 
your  pilgrimage  on  earth  are  so  near  their 
completion!  Soon  you  will  go  to  rejoin  the 
Bories,  the  Cornays,  the  Schoefflers,  the  other 
apostles  and  martyrs,  of  this  mission!  Oh, 
how  joyfully  will  they  welcome  you  to  their 
glorious  company !’’ 

A few  days  after  writing  this  letter  I sent 
Father  Tinh,  an  old  confessor  of  the  faith,  to 
give  him  the  grace  of  the  sacraments.  You 
can  imagine  what  comfort  and  consolatiou 
they  must  have  given  him.  On  Good  Friday 
he  wrote  to  me,  “Yesterday,  as  soon  as  I 
had  made  my  confession,  I had  the  great 
happiness  of  receiving  the  holy  Communion. 
It  is  a long  time  since  I have  felt  such  joy  at 
the  possession  of  the  King  of  Angels.  One 
really  must  be  in  prison,  in  chains,  and  with 
a collar  round  one’s  neck,  to  be  able  to  say, 
How  sweet  it  is  to  suffer  somewhat  for  Him 
who  has  loved  us  so  much!  My  two  young 
men,  and  two  other  prisoners,  had  the  same 
happiness.  I have  received  your  precious 
letter,  and  have  read  it  again  and  again,  with 
the  greatest  pleasure  and  profit  to  my  soul. 
As  for  my  journey  to  Boi-Xuien,  it  was  made 


WESTERN  T0NGKING.  239 

almost  in  spite  of  myself.  I should  have  had 
to  make  difficulties,  to  be  excused  in  the  eyes 
of  the  Christians,  who  asked  it  so  eagerly.  I 
console  myself  with  the  thought  that  it  was 
the  will  of  God  : and  I feel  greater  joy  in  my 
lot  than  the  most  fortunate  man  in  the  world 
could  in  the  most  thriving  prosperity.  My 
cangue  and  chain  are  heavy;  but  do  you  sup- 
pose that  I complain  of  that  ? No  ! I rather 
rejoice,  because  I remember  that  the  Cross 
of  Jesus  was  heavier  than  my  cangue,  and  his 
chains  more  difficult  to  bear  than  mine ; and 
I count  myself  happy  in  being  able  to  call 
myself,  like  S.  Paul,  vinctus  in  Christo , bound 
in  Christ,  a happiness  which  I have  desired 
from  infancy.  Now,  it  seems  that  God  has 
heard  me,  and  I bless  and  thank  him  with 
my  whole  soul  for  the  gift  which  in  spite  of 
my  unworthiness  he  is  giving  me. 

“ Nevertheless,  I feel  sorrow  when  I think 
of  the  pain  which  my  imprisonment  must 
give  you,  and  of  the  evils  which  may  follow 
from  it.  Besides,  the  sufferings  of  my  dear 
fellow-prisoners  cut  me  to  the  heart,  and 
often  cause  me  to  shed  tears  of  compassion 
for  them.  Father,  I myself  am  still  young, 
and  I could  have  wushed  to  help  you,  and  to 
take  care  of  those  sweet  converts  whom  I 
love  so  much,  for  a while  longer,  before 


240  WESTERN  TONGKING. 

shedding  my  blood  for  them.  But  God  has 
not  thought  me  worthy  of  it;  his  will  be 
done.  I trust  myself  entirely  to  his  good- 
ness, and  if  flesh  and  blood  are  sometimes 
afflicted,  the  agony  of  Jesus  in  the  garden  of 
Olives  restores  my  patience  and  my  courage, 
and  enables  me  to  bear  with  joy  what  his 
love  puts  before  me.  I feel  happy  at  suffer- 
ing: I would  even  wish  to  suffer  more,  in  ex- 
piation of  the  many  sins  which  I have  com- 
mitted. I am  almost  tempted  to  complain 
of  your  lordship ; for  your  anxiety  for  me, 
and  the  affection  of  the  Christians,  remove 
many  of  those  sufferings  of  my  imprisonment 
which  are  so  dear  to  me.  I am  much  touched 
and  moved  by  the  kindness  which  is  thus 
shown  me,  nor  can  I ever  forget  it.  Con- 
tinue, my  lord,  to  write  to  me  as  much  as 
you  can,  for  your  letters,  and  those  of  all  our 
friends,  are  like  a soothing  balm,  which  gives 
comfort  to  my  heart.  How  happy  I was  to 
work  under  your  paternal  direction,  and  to 
live  with  such  good  companions ! But  if  I 
go  before  you  to  heaven,  I will  do  all  in  my 
power  to  draw  you  after  me.” 

At  the  beginning  of  their  imprisonn.  ..t, 
our  confessors  were  much  troubled  by  the 
visits  which  were  made  to  them  from  morn- 
ing till  night,  but  afterward  no  one  was  ad- 


WESTERN  TONGKING.  241 

mitted.  “I  am  quite  alone,”  M.  Bonnard 
wrote  to  me,  “ and  I avail  myself  of  that  ad- 
vantage to  give  myself  to  meditation  on  the 
sufferings  of  Jesus,  and  to  prepare  for  death. 
Our  life  is  monotonous;  we  have  but  little  to 
bear  from  the  soldiers,  for  they  love  us,  and 
are  inclined  to  do  what  they  can  to  please  us. 
I am  much  pleased  with  those  who  are  about 
me;  they  would  rot  venture  to  do  any  thing 
to  annoy  me.  I go  from  time  to  time  to  see 
my  two  young  men,  because,  as  I am  not 
afraid  of  anybody,  it  is  easier  for  me  to  go  to 
them  than  for  them  to  come  to  me.  Thus, 
when  I have  finished  my  office,  said  some 
prayers,  and  made  some  spiritual  exercise,  I 
find  the  time  has  passed  quickly.  The  wife 
of  the  chief  mandarin  came  to  see  me,  with 
her  son ; we  had  a long  conversation,  and 
they  expressed  great  esteem  for  me,  and  much 
concern  for  my  position.” 

This  was  the  way  in  which  our  beloved  pri- 
soner lived  while  his  sentence  was  being  pre- 
pared. He  was  subjected,  together  with  his 
companions,  to  the  examinations  commanded 
by  the  law.  These  were  four  in  number,  the 
particulars  of  which  you  shall  have  in  the 
words  of  the  dear  martyr  himself. 

“ In  the  first  examination  they  put  to  me 
the  usual  questions.  ‘What  is  your  name?’ 
Q 21 


242  WESTERN  TONGKING. 

4 My  Annamite  name  is  Huong,  and  my  sur- 
name Bonnard.’  They  were  nearly  half  an  hour 
trying  to  pronounce  it,  and  after  all  they  did  not 
s u cceed,  hut  put  it  down  as  Bona.  4 How  old  are 
you?’  4 Twenty-nine.’  4 From  what  country 
are  you?’  ‘From  France.’  4How  long  have 
you  been  here?’  ‘Two  years.’  4fiow’  did  you 
come  ?’  4 In  a French  ship  to  Macao,  and  thence 
to  the  coast  of  Annam  in  a Chinese  boat.’ 
4 Where  did  you  land  ?’  4 At  a place  the  name 
of  which  I cannot  remember.’  4 Where  have 
you  lived  up  to  the  day  of  your  arrest?’  4 In 
many  places;  I cannot  remember  them  all;  but 
if  I did,  I should  not  tell  you.’  4 Why  did  you 
go  to  Boi-Xuien  ?’  4 On  particular  business, 

without  intending  to  stay  there.’  4 What  house 
did  you  lodge  at?’  4 1 cannot  tell.’ 

“They  often  repeated  questions  of  the  same 
sort,  to  find  out  where  I had  been,  and  in  what 
places  I had  been  taken  in,  threatening  to  beat 
me  if  I persisted  in  withholding  the  informa- 
tion. 4 Strike  me  as  much  as  you  please,’  I 
answered  them,  fearlessly;  ‘but  do  not  hope 
to  get  out  of  me  a single  word  that  would  in- 
jure the  Christians.  I came  here  to  serve  them 
till  death,  and  you  deceive  yourselves  entirely 
if  you  think  to  make  me  say  any  thing  against 
my  conscience.’  4 We  do  not  wish  to  do  any 
harm  to  the  Christians,’  they  replied.  4 If  that 


WESTERN  TONGKING.  243 

is  the  case,’  I rejoined,  ‘why  do  you  ask  me 
where  I lodged?’  Not  being  able  to  answer, 
they  smiled,  and  said,  ‘Well,  then,  will  you 
trample  on  the  cross?  If  you  do  that,  you 
shall  be  sent  back  to  Europe;  if  not,  you  shall 
be  beaten  and  condemned  to  death.’  ‘ I have 
told  you  already  that  I am  not  afraid  either 
of  being  beaten  or  of  dying.  I am  quite  ready ; 
but  do  not  expect  that  I shall  ever  stoop  to  so 
base  a crime.  I did  not  come  here  to  deny  my 
faith,  or  to  give  a bad  example  to  the  Chris- 
tians.’ When  they  heard  that  they  were  silent. 

“At  the  second  examination,  which  took 
place  the  next  day,  the  same  questions  were 
repeated.  I replied  that  I had  nothing  to  add 
to  what  I had  said  the  day  before,  as  I had 
then  told  every  thing.  The  judges  seemed  to 
be  of  the  same  opinion ; but  I heard  them  say 
to  each  other,  ‘What  more  can  we  ask  him?’ 

“ The  third  time  my  catechist  Kim  was  with 
me.  The  mandarins  again  asked  the  names 
of  the  places  where  I had  been,  and  of  the 
houses  where  I had  lodged.  ‘ I have  left  all 
that  was  dear  to  me  in  Europe,*  I answered, 
‘ to  bring  salvation  to  your  countrymen,  and 
not  to  injure  them ; and  if  I,  who  am  a stranger, 
love  the  people  of  this  country  so  much  that 
I would  not  say  any  thing  that  might  compro- 
mise them,  ought  not  you  much  more,  who 


244 


WESTERN  TONGKING. 


are  their  magistrates  and  fathers,  to  avoid 
asking  any  questions  which  might  do  them  an 
injury?’  I also  said,  as  M.  Charrier  did  on  a 
similar  occasion,  ‘If  I had  been  arrested  in 
another  province,  would  you  wish  me  to  say 
that  I had  lived  in  this  one  ? and  if  I did  so, 
would  you  be  pleased  with  me  ?’* 

“When  my  catechist  was  examined,  he 
began  to  tell  his  own  story ; but  he  was  inter- 
rupted at  every  word,  and  pressed  with  threats, 
so  that  the  poor  young  man,  who  had  received 
twenty  blows  with  the  rod  the  day  before,  be- 
came frightened,  and  was  unable  to  continue. 
As  I feared  much  for  him,  I raised  my  voice 
as  in  anger,  and  commanded  the  judges  to  be 
silent.  ‘ It  is  necessary,’  they  said  to  me,  ‘that 
we  should  do  our  duty.’  ‘Your  duty!’  I re- 
plied ; ‘ I know  it  as  well  as  you  do,  and  I 
know  that  those  questions  are  not  necessary.’ 
Then  lowering  my  voice,  I reminded  them  of 
the  effect  which  their  conduct  would  have 
upon  the  people,  adding,  ‘ If  you  want  to  save 
him  from  great  wrong  and  yourselves  from  a 
great  deal  of  annoyance,  draw  up  your  report 
to  the  king  like  wise  and  prudent  men.  Do 

* The  mandarins  and  the  mayors  of  the  villages  are 
obliged,  under  penalty,  to  give  reasons  for  every  arrest  that 
may  take  place  in  their  district,  because  it  presupposes  a 
■want  of  due  vigilance  on  their  part.  • 


WESTERN  TONGKING.  245 

you  not  see  that  if  you  beat  these  young  men 
• you  will  expose  them  to  the  danger  of  telling 
lies,  to  the  ruin  of  many  innocent  persons?’ 
The  mandarins  listened  to  me  with  great  at- 
tention, and  praised  the  way  in  which  I spoke 
their  language,  saying  to  each  other,  ‘He 
must  have  been  here  a long  time.’  Then 
turning  to  the  youth,  they  ended  by  say- 
ing, ‘Consult  with  the  Father,  and  give  us 
your  answers,  that  we  may  bring  the  whole 
affair  to  a conclusion.’  The  sitting  being  thus 
ended,  I made  my  catechist  write  down  his 
whole  story,  so  that  he  might  always  have 
before  him  materials  for  safe  and  accurate  re- 
plies. 

“The  fourth  examination  was  only  a repe- 
tition of  the  former  ones.  The  judges  made 
me  write  a few  lines  in  French  to  send  to  the 
king.  They  contained  merely  a short  declara- 
tion of  my  name,  age,  country,  and  profession. 
In  the  course  of  all  these  examinations  I have 
had  full  proof  of  the  efficacy  of  the  words 
of  Jesus  Christ  to  his  disciples,  Take  no 
thought  how  you  shall  answer  the  princes  of 
this  world  : the  Holy  Ghost  shall  answer  by 
your  mouth.  In  truth,  I have  experienced 
no  difficulty  and  felt  no  fear,  and  I have 
spoken  Annamite  more  easily  and  readily 
than  I was  ever  able  to  do  before. 


21* 


246  WESTERN  TONGKING. 

“I  have  taken  great  pains  to  encourage 
my  two  young  men,  and  to  support  them  as 
well  as  I could  under  all  circumstances.  Both 
the  one  and  the  other  are  full  of  joy  at  their 
sufferings,  and  inflamed  with  the  desire  of 
dying  martyrs.  1 have  a very  special  affec- 
tion for  them ; I have  done  all  I can  to 
lighten  their  punishment,  and  I divide  with 
them  in  a brotherly  way  every  little  gift 
which  I receive  from  the  charity  of  the 
Christians.  They  were  summoned  to  three 
special  examinations ; at  the  first  they  each 
received  twenty  blows  with  the  rod,  because 
they  refused  to  give  the  names  of  the  villages 
where  I had  lodged.  My  catechist  Kim 
drew  a cross  before  him  while  he  was  being 
beaten,  in  order  that  the  sight  of  it  might 
remind  him  of  the  sufferings  of  Jesus  Christ. 
At  the  second  examination  he  got  for  persist- 
ing in  his  refusal  five  more  blows,  which  he 
told  me  hurt  him  more  than  the  previous 
five-and-twenty.  This  dear  child,  when 
under  the  rod,  invoked  aloud  the  most  holy 
names  of  Jesus  and  Mary,  and  their  sweet- 
ness, ever  consoling  in  sorrow,  strengthened 
the  firmness  of  his  resolution.  In  the  course 
of  the  third  examination  the  mandarins  put 
before  the  two  confessors  a broken  statue, 
which  they  said  was  a Christ  which  had  been 


WESTERN  TONGKING.  247 

taken  from  the  Dominicans.  It  was  about 
as  big  as  a child  of  tweive  years  old,  and  had 
lost  the  arms  and  half  of  the  head.  The 
judges  wished  them  to  kiss  it.  but  as  they 
did  not  know  whether  it  was  an  image  of 
Christ  or  an  idol,  they  refused,  and  as  it  was 
being  taken  away  two  or  three  rats  ran  out 
of  its  body,  in  the  sight  of  the  whole  court. 

“ The  fervor  of  these  two  youths  edifies 
me  very  much  : they  have  courageously  con- 
fessed the  faith.  The  mandarins,  out  of  com- 
passion, wished  to  say  in  thei-  report  that 
they  had  trampled  on  the  cross,  but  they 
contradicted  it,  and  insisted  on  the  insertion 
of  their  formal  declaration,  that  they  repu- 
diated all  apostasy,  and  asked  to  be  put  to 
death.  This  touching  generosity  rejoiced 
me  greatly. 

“ My  catechist  Kim  has  had  put  into  the 
report  to  the  king  that  his  busir>e?~.  was  to 
accompany  me  wrherever  the  administration 
of  the  sacraments  required  my  presence  I 
fear  lest  this  dear  child  should  not  have 
strength  to  bear  the  burden  which  his  zealous 
fervor  has  imposed  upon  him.  I once  re- 
proved him,  and  said  that  he  had  taken  too 
much  upon  himself,  but  he  answered  with  a 
smile,  How  happy  I should  be  to  shed  my 
blood  with  you  for  Jesus  Christ!  I had 


248 


WESTERN  TONGKING. 


always  loved  him  for  his  zeal  and  gentleness, 
Dut  the  beauty  of  his  soul,  which  his  im- 
prisonment has  brought  out,  has  made  him 
more  than  doubly  dear.  He  seems  an  angel 
rather  than  a man ; so  think  all  those  who 
are  about  us,  for  no  one  who  sees  his  gene- 
rous and  cheerful  disposition  can  help  loving 
him. 

“My  disciple  Ba  is  more  silent.  The  day 
on  which  we  were  to  make  our  declarations 
we  were  advised  to  pretend  that  we  had  a 
fever,  to  save  ourselves  from  being  beaten. 
This  dear  boy  determined  to  take  the  advice, 
and  came  to  the  court  *all  trembling,  and  as 
if  hardly  able  to  drag  his  legs  after  him.  He 
sat  down  quite  fatigued  and  pale,  as  if  he 
felt  very  ill.  They  hastened  to  make  him 
sign  his  declaration,  and  sent  him  back 
again.  Pray  to  Jesus  and  Mary  that  they 
may  give  these  two  combatants  strength  to 
endure  whatever  sufferings  Providence  has 
still  in  store  for  them.  I recommend  them, 
and  also  myself,  to  your  prayers  with  all  my 
heart.” 

You  see,  my  dear  friend,  that  the  mandarins 
show  some  kindness  to  their  poor  prisoners; 
thanks  perhaps  to  the  seasonable  sum  of 
money  which  we  have  distributed  among 
them.  When  the  examinations  were  over, 


WESTERN  TONGKING.  249 

the  chief  mandarin  sent  in  his  report  to  the 
kins* : "he  following  extracts  contain  the 

most  important  particulars  of  it. 

“Having  examined  these  three  prisoners 
in  full  court,  I found  that  one  of  them,  a 
priest  of  the  religion  of  Jesus,  was  un- 
doubtedly a European.  His  nose  is  long, 
his  beard  thick,  his  hair  short,  his  eyes  yellow, 
and  his  complexion  of  a pale  white.  He 
says  that  his  name  is  Bona,  and  that  he  is  a 
Frenchman,  of  the  age  of  twenty-nine.  With 
a passport  from  a great  mandarin  of  his  own 
country,  he  came  to  Macao  in  a French  ship 
about  two  years  ago.  A month  later  he 
again  embarked  in  a Chinese  ship  for  this 
kingdom,  intending  to  go  through  the  pro- 
vinces, and  preach  in  them  the  law  of  his 
God.  On  reaching  the  Annamite  coast  he 
found  a fishing-boat,  in  which  were  two  men, 
who  secretly  made  the  sign  of  the  cross.  By 
this  he  knew  that  they  were  Christians,  and 
went  with  them ; they  landed  him  under 
cover  of  the  night,  and  took  him  from  one 
place  to  another  along  the  shore.  . . . He 
is  not  acquainted  with  the  Chinese  alphabet, 
and  introduces  into  his  conversation  many 
European  words,  without  explaining  their 
meaning;  in  short,  he  is  altogether  a differ- 
ent sort  of  being  from  ourselves.  He  has 


250  WESTERN  TONGKING. 

always  refused  to  say  where  he  landed,  what 
places  he  has  visited,  in  what  houses  he  re- 
ceived shelter,  and  who  were  seduced  and 
deceived  by  him.  We  examined  him  on 
these  points  two  or  three  times,  but  wer* 
never  able  to  extract  any  sort  of  confession 
from  him.  He  was  firm  as  a rock,  and  ad 
our  power  is  of  no  avail.  No  further  exami- 
nation is  necessary : he  is  a European  barba- 
rian, a great  criminal ; let  him  be  condemned 
to  death.” 

After  this,  the  mandarin  goes  on  to  speak 
of  the  two  young  companions  of  our  beloved 
confrere,  exaggerating  their  story,  and  con- 
cluding as  follows: — “They  have  always  re- 
fused to  tell  us  the  places  through  which  the 
prisoner  Bona  passed,  the  villages  which  re- 
ceived him,  or  the  houses  in  which  he  was 
concealed.  One  might  as  well  try  to  open 
mouths  of  iron.  They  have  also  refused  to 
trample  on  the  cross,  and  demand  to  be  put 
to  death.  We  shall,  however,  examine  their 
case  further,  and,  when  we  have  determined 
on  their  sentence,  we  shall  submit  it  to  his 
majesty.” 

The  chief  mandarin  sent  this  report  to  the 
king  on  the  5th  of  April,  and  on  the  20th 
the  answer  returned,  entirely  confirming  the 
sentence  of  death  against  M.  Bonnard.  But, 


WESTERN  TONGKING.  251 

before  I speak  of  its  being  carried  into  effect, 
I must  give  you  an  idea  of  the  position  in 
which  this  event  placed  us. 

When  M.  Bonnard  was  arrested,  our  com- 
munity at  Vinh-tri  consisted  of  three  Euro- 
peans, M.  Legrand,  who  helps  me  to  write 
and  to  read  my  letters,  which  I find  difficult 
on  account  of  the  weakness  of  my  sight, 
M.  Charbonier,  lately  returned  from  Lacto, 
where  fever  had  attacked  him  while  in  the 
exercise  of  his  ministry,  and  myself.  You 
know  that  Vinh-tri  is  considered  here,  as 
it  were,  the  nest  of  the  Europeans,  and 
the  head-quarters  of  apostolic  works.  It  is 
not  far  from  the  chief  town  of  the  pro- 
vince, where  M.  Bonnard  was  imprisoned. 
We  were  in  great  fear,  both  for  ourselves 
and  our  community,  which  a decree  of  the 
chief  mandarin,  published  in  every  part  of 
the  province,  greatly  contributed  to  increase. 
Twice  we  took  to  flight,  in  consequence  of 
false  alarms.  On  Easter-day  we  said  mass 
an  hour  after  midnight,  and  took  refuge  on 
board  some  boats  for  the  rest  of  the  day. 
The  storm  threatened  to  break  over  us,  and 
we  all  held  ourselves  in  readiness. 

After  our  venerable  prisoner  received  sen- 
tence, his  condition  changed  for  the  better: 
his  two  disciples  were  brought  back  to  his 


252  WESTERN  T0NGK1NG. 

prison:  he  received  the  Breviary  and  the 
Imitation  of  Jesus  Christ,  which  we  sent 
him : the  Christians  were  able  to  see  and 
converse  with  him,  without  much  difficulty, 
and  he  was  allowed  to  write  several  letters 
and  to  receive  almost  all  that  we  sent.  He 
certainly  did  not  need  any  exhortations  of 
ours,  to  run  his  noble  and  glorious  course 
courageously  to  the  end:  his  fervent  piety 
and  lively  faith,  together  with  the  help  of 
the  grace  which  dwelt  within  him,  were 
more  than  sufficient  to  conduct  him  safely 
through  the  struggle.  Nevertheless,  the  mu- 
tual encouragement  and  the  farewells  which 
we  sent  him  were  exceedingly  grateful  to 
him,  and  we  felt  great  consolation  in  being 
able  to  pour  into  his  soul  the  soothing  balm 
of  our  affection.  But  his  greatest  satisfaction 
in  his  imprisonment  was,  to  be  able  to  make 
his  confession  four  times,  and  to  receive  the 
most  holy  Eucharist  six  times,  the  last  of 
which  was  the  Viaticum,  given  him  about  two 
hours  before  the  execution  of  his  sentence. 
Thus  the  adorable  Body  and  Blood  of  Jesus 
Christ  were  the  last  food  that  he  took  on 
earth. 

The  month  of  April  was  drawing  near  its 
close,  and  the  royal  decree  could  not  be  de- 
layed much  longer,  when  the  beloved  prisoner 


WESTERN  TONGKING.  253 

wrote  me  a long  letter,  recommending  several 
persons  to  me,  and  especially  his  parents,  to 
whom  he  begged  me  to  send  something  be- 
longing to  him,  which  I shall  take  care  to  do 
as  soon  as  possible.  He  showed  great  anxiety 
for  his  companion*.  “ Their  fervor,”  he  ex- 
claimed, “gives  me  great  edification;  but  I 
think  a great  deal  of  what  their  future  will 
be.  Who  will  support  them  when  I am  with 
them  no  more?  They  understand  this  them- 
selves, and  say  to  me,  ‘We  should  be  lucky 
if  we  could  suffer  with  you.  What  will  be- 
come of  us  when  you  leave  us,  unless  we 
follow  you  directly  V I console  them  by 
saying  that  you  will  take  care  to  support 
them.  I beg,  therefore,  that  you  will  do 
what  you  can  to  make  their  position  easier, 
as  far  as  is  in  your  power. 

“As  this  is,  perhaps,  the  last  time  that  I 
shall  write  to  you,  allow  me,  my  dear  lord 
and  good  Father,  to  throw  myself  at  your 
feet,  to  ask  your  benediction.  If  I have  ever 
given  offence  to  your  lordship,  or  to  any  of 
my  colleagues,  during  the  time  that  I have 
served  the  mission,  I beseech  you  to  pardon 
me;  and  be  sure  that  I shall  never  forget 
you.”  This  was  written  on  the  22d  of  April ; 
and  on  the  25th  and  27th  I sent  to  him  letters 
to  the  following  effect : — 

22 


254  WESTERN  TONGKING. 

“Be  very  sure,  my  dearest  friend,  that  all 
your  wishes  and  charges  shall  be  scrupulously 
fulfilled.  I will  take  especial  care  of  your 
beloved  companions  in  captivity,  and  of  every 
one  else  whom  you  love.  You  ask  my  pardon ; 
and  I hardly  know  how  to  grant  it,  for  you 
have  never  offended  me  in  any  thing.  You 
know  how  I have  always  loved  you  ; and  now 
I love  you  more  than  ever.  As  for  my  bless- 
ing, I gave  it  you  when  you  first  came  to 
the  mission,  and  it  has  remained  with  you 
hitherto,  and  will  be  your  support  until  you 
come  to  eternity.  Yes,  I gave  you  my  bless- 
ing when  I gave  you  the  beautiful  name  of 
Co-huong , that  is,  father  of  home,  father  of 
incense,  father  of  perfume ; for  huong  means 
all  these  things.  Now,  the  time  is  at  hand 
when  your  adorable  home  will  display  to  you 
the  fulness  of  its  splendor.  The  time  is  at 
hand  when  you  will  burn  on  the  altar  of 
martyrdom  like  precious  incense,  the  sweet 
smoke  of  which  ascends  unto  the  throne  of 
God.  The  time  is  at  hand  when  this  won- 
derful perfume  will  be  acceptable  to  Jesus, 
like  that  of  Mary  Magdalen,  and  will  gladden 
angels  and  men,  and  heaven  and  earth,  with 
its  incomparable  sweetness.  It  is  long  since 
I first  gave  you  my  blessing,  and  now  I renew 
it  to  you.  May  the  power  of  God  the  Father 


WESTERN  TONGKING.  255 

sustain  you  in  the  heroic  battle-field  in  which 
you  are  about  to  engage.  May  the  merits  of 
God  the  Son  console  you  on  the  Calvary 
which  you  are  about  to  ascend.  May  the 
love  of  God  the  Holy  Ghost  inflame  you  in 
the  upper  room  of  your  prison,  which  you 
are  preparing  to  leave  only  to  gather  the 
martyr’s  palm.  Yes,  may  you  be  blessed, 
my  beloved  one ; and,  when  you  are  in 
heaven,  bless  us  in  return  : bless  this  mission 
and  these  our  Christians,  who  regard  you 
with  such  tender  love.  Be  our  advocate  and 
protector  all  the  time  that  we  remain  in  this 
miserable  world,  and  pray  God  that  we  may 
soon  be  your  companions  in  Paradise.  Fare- 
well, my  dearest  friend ; time  presses,  and 
we  must  part.  We  shall  meet  in  heaven. 
Farewell,  farewell.” 

These  were  the  last  words  which  I was 
able  to  send  to  our  martyr.  I will  add  those 
which  were  the  last  that  I received  from  him. 

“ My  Lord  and  most  dear  Friends  : — 

“ This  is  the  last  letter  that  I shall  write  to 
you.  The  solemn  hour  has  struck.  Farewell ! 
I make  appointments  with  all  of  you,  who  re- 
member and  love  me,  to  meet  me  in  heaven. 
I hope  in  the  mercy  of  Jesus,  and  I have  a 
firm  confidence  that  he  has  pardoned  my  in- 


256  WESTERN  TONGKINfl. 

numerable  sins.  I offer  with  all  my  heart  my 
blood  and  my  life  for  the  love  of  my  dear 
Master,  and  for  those  beloved  soui3  whom  I 
would  have  served  so  willingly  to  the  best  of 
my  power;  and  I very  willingly  pardon  every 
one  whose  conscience  tells  him  that  he  has 
committed  any  fault  against  me. 

“Do  not  be  too  ready  to  suppose  that  I have 
no  further  need  of  your  prayers ; such  an  opi- 
nion might  do  me  great  harm ; but  continue, 
I beseech  you,  to  remember  me  before  tne 
Lord : be  sure  that,  as  I have  told  you  before, 
if  he  has  mercy  on  my  soul,  and  if  I can  do 
any  thing  in  his  sight,  I will  not  forget  you 
forever. 

“To-morrow,  Saturday,  the  Feast  of  St. 
Philip  and  St.  James,  the  1st  of  May,  is  the 
anniversary  of  the  entrance  of  M.  Schoeffler 
into  heaven ; and  I believe  it  is  the  day  ap- 
pointed for  my  own  sacrifice.  God’s  will  be 
done!  Blessed  be  God,  I die  happy!  I bid 
farewell  to  all  in  the  sacred  Hearts  of  Jesus 
and  Mary.  In  manus  tuas , Domine , commendo 
spiritum  meum.  In  corde  Jesu  et  Marios  osculor 
vos , amici  mei. 

“ Vinctus  in  Christo , the  vigil  of  my  death, 
April  30,  1852.” 

On  the  same  day  the  confirmation  of  his 
sentence  of  death  arrived  from  the  capital,  at 


i 


WESTERN  ToNGKING.  257 

six  in  the  morning,  before  the  chief  mandarin 
was  up.  A Christian  in  his  employment  stole 
a sight  of  it,  and  immediately  gave  notice  of 
it  to  his  friends.  The  report  that  our  vene- 
rable brother  was  to  be  beheaded  that  evening 
spread  rapidly,  and  the  converts  collected  from 
all  parts  to  witness  the  solemn  and  moving 
spectacle.  After  mid-day  the  streets  were  all 
crowded,  and  the  gate  by  which  the  procession 
was  to  leave  the  city  was  literally  besieged  by 
people.  For  this  reason  the  execution  was  de- 
ferred until  the  next  day,  which  was  the  first  of 
the  beautiful  month  of  Mary.  But  the  crowd, 
instead  of  dispersing,  increased  beyond  mea- 
sure, and  went  out  with  the  first  break  of  dawn 
to  the  usual  place  of  execution,  where  the  man- 
darins had  prepared  betimes  all  that  was  neces- 
sary. When  there  it  was  discovered  that  the 
missionary  was  being  conducted  in  the  oppo- 
site direction.  The  whole  crowd  immediately 
hurried  after  him ; but  the  distance  was  too 
great  to  allow  of  its  arriving  in  time,  and  it 
was  also  kept  back  by  soldiers.  Thus  only  a 
few  hundred  Christians  assisted  at  the  mar- 
tyrdom of  our  beloved  colleague.  The  place 
which  was  chosen  for  his  death  was  near  the 
river,  about  a league  and  a half  out  of  the  city. 
He  walked  the  whole  way,  bearing  his  cangue 
and  chain,  which  latter  he  carried  in  his  hand, 
R 22* 


258  WESTEKN  TONOKIJSG. 

proceeding  with  heroic  courage,  with  consola- 
tion which  was  more  than  human  written  on 
his  countenance.  When  he  arrived  at  the  place 
of  execution,  his  hands  were  tied  behind  him 
so  tightly  that  the  blood  flowed.  The  man- 
darins had  forgotten  to  bring  with  them  any 
tools  to  cut  the  cangue  and  break  the  chains, 
and  an  hour  passed  before  they  were  brought, 
during  which  time  the  martyr  remained  kneel- 
ing, firm  and  upright  as  a column.  Just  be- 
fore leaving  his  prison  he  had  received  the 
Bread  of  the  strong,  and  he  prayed  fervently, 
gazing  toward  heaven.  How  beautiful  he  must 
havo  been  at  that  moment!  When  shall  I ever 
be  like  him?  “Precious  in  the  sight  of  the 
Lord  is  the  death  of  his  saints!”  “ May  my 
last  end  be  like  his  !” 

When  his  cangue  and  chain  were  removed, 
the  mandarin  who  presided  over  the  tragedy 
dismounted  from  his  elephant,  and  began  to 
arrange  the  martyr’s  hair,  saying  to  him  some- 
thing which  was  not  understood  by  others. 
M.  Bonnard  turned  and  made  some  answer, 
but  it  was  not  heard  by  any  one  else.  The 
mandarin  then  remounted  his  elephant,  the 
cymbal  was  heard  three  times,  and  the  head 
of  our  dear  friend  fell  beneath  the  first  blow 
of  the  executioner.  The  Christians  wTere  able 
to  collect  very  little  of  his  blood,  as  the  sol- 


WESTERN  TONGKING.  259 

diers  beat  off  with  rods  all  who  ventured  to 
approach.  The  pagan  soldiers  took  off  the 
new  dress  in  which  M.  Bonnard  had  gone  to 
execution,  and  kept  it  entire ; but  they  divided 
among  themselves  his  under-clothing,  which 
was  colored  with  his  blood,  intending  to  sell 
the  pieces  to  the  faithful.  They  also  took  off 
three  links  of  his  chain,  and  the  iron  pegs  of 
his  cangue,  and  many  dipped  pieces  of  paper 
in  his  blood.  They  are  now  selling  these 
things,  and  also  the  martyr’s  hair  and  beard, 
which  they  cut  off. 

The  mandarins  ordered  out  for  this  execu- 
tion a great  display  of  elephants,  horses,  and 
soldiers.  It  is  said  that  there  were  about  five 
hundred  men,  armed  with  muskets,  pikes,  and 
scimitars,  without  reckoning  a quantity  of 
mandarins,  with  their  large  yellow,  green,  and 
blue  umbrellas. 

But  what  did  they  do  with  the  body?  We 
expected  that  it  \vould  be  buried  at  the  place 
of  execution,  as  that  of  M.  Schceffler  was,  and 
that  only  the  head  would  be  thrown  into  the 
river.  We  made  preparations  for  obtaining 
possession  of  the  relics ; but  our  measures 
were  of  no  avail.  As  soon  as  the  victim  fell, 
the  mandarins  had  all  the  earth  which  was 
soaked  with  his  blood  dug  up,  that  the  Chris- 
tians might  not  get  any  of  it;  and  the  body 


260  WESTERN  TONGKING. 

and  head  were  put  into  a large  boat,  with  a 
etrong  detachment  of  soldiers.  The  chief  man- 
darin, with  several  of  his  armed  followers, 
went  on  board  another  boat.  They  were 
both  provisioned  for  three  days ; and  when 
they  had  set  sail,  and  got  the  oars  out,  they 
went  down  the  river,  as  if  on  a long  and  im- 
portant expedition. 

But  a launch,  full  of  Christians,  among 
whom  were  my  deacon,  and  two  of  our 
catechists,  went  before  them  at  a little  dis- 
tance, to  watch  their  movements,  and  toward 
evening  we  despatched  in  the  direction  of  the 
sea  several  fishing-boats,  which  were  moored 
in  the  neighborhood  of  our  community.  At 
a little  before  nine  the  sky  was  overcast  with 
clouds,  and  it  began  to  rain.  The  boats  of 
the  mandarins  had  got  a little  below  Tam- 
Toa;  there ‘they  stopped,  and  after  doing 
something  which  could  not  be  seen,  but 
which  was  perfectly  understood,  they  again 
set  sail,  and  began  to  ascend  the  river  on 
their  return.  The  Christians  in  the  launch 
marked  the  place,  and  the  fishing-boats  came 
up  and  joined  them.  A young  man  plunged 
in,  at  a depth  of  five-and-twenty  feet,  and 
came  exactly  upon  the  body  of  the  holy  mar- 
tyr. He  touched  its  hands  and  feet,  and  im- 


WESTERN  TONGKING.  261 

mediately  rose  to  the  surface,  exclaiming, 
triumphantly,  “ I have  found  it !” 

The  mandarins  had  fastened  the  body  of 
Bonnard  to  an  enormous  stone,  such  as  is 
used  to  pound  rice,  and  had  tied  up  the  head 
in  a small  bag  and  put  it  under  the  arm. 
Very  soon  after  the  precious  treasure  was 
discovered,  it  was  raised  from  the  bottom, 
and  one  hour  after  midnight  the  fishermen 
arrived  with  their  pious  burden  at  the  door 
of  our  community.  We  immediately  dressed 
it  in  all  the  priestly  vestments,  and  laid  it, 
with  its  face  uncovered,  in  a very  beautiful 
coffin,  presented  by  a Christian  family.  It 
remained  thus  exposed,  with  lighted  torches 
round  it,  in  the  middle  of  the  church  of  our 
college,  until  the  evening  of  the  following 
day,  when  we  buried  it  with  all  the  cere- 
monies of  the  Ritual.  I was  the  celebrant, 
assisted  by  M.  Legrand,  by  two  Annamite 
priests,  by  a deacon,  and  by  all  our  disciples ; 
we  also  admitted  some  of  the  principal  con- 
verts of  the  village  to  the  funeral,  which  we 
performed  almost  in  a whisper. 

The  whole  body  now  lies  in  our  college. 
How  beautiful  it  was  as  it  lay  on  the  bier, 
dressed  in  the  sacerdotal  vestments!  You 
would  have  said  it  was  a magnificent  statue 
of  ivory.  The  head  was  carefully  fitted  to 


262  WESTERN  TONQKINO, 

the  neck,  and  it  seemed  as  if  sleeping  in  holy 
peace,  or  rather  enjoying  a heavenly  vision, 
from  which  it  caught  a sweet  smile. 

Before  his  execution,  Bonnard  wrote  a let- 
ter to  his  relations,  which  he  sent  to  me 
open,  begging  me  not  to  forward  it  until  his 
martyrdom  had  taken  place.  I shall  here 
transcribe  some  passages  of  it,  which  will 
give  great  edification  to  pious  souls. 

“My  dear  relations : . . . Every  thing  con- 
cerning me  has  now  undergone  a great 
change.  . . . But  be  tranquil ; for  if  God  chas- 
tises us  with  one  hand,  he  consoles  us  with 
the  other ; and  if  he  is  with  us,  all  hell  will 
be  unchained  against  us  in  vain.  When  you 
receive  this  letter,  you  may  be  sure  that  my 
head  has  fallen  beneath  the  sword  of  the 
executioner ; for  it  will  not  be  sent  until  after 
my  martyrdom.  I die  for  the  faith  of  Jesus 
Christ ; the  wicked  slay  me  out  of  hatred  to 
that  most  holy  religion  in  which  you  gave 
me  lessons  which  were  so  wise  and  so  easy 
to  follow,  and  which  I came  to  these  distant 
countries  to  spread ; out  of  hatred  to  that 
religion  in  confirmation  of  which  so  many 
apostles  and  martyrs  have  shed  their  blood. 
I shall  be  a martyr.  Yes,  my  dear  parents, 
I shall  be  sacrificed  as  Jesus  was  on  Calvary. 
I hope  to  ascend  to  him,  to  dwell  in  the  homo 


WESTERN  TONGKING.  263 

of  the  saints.  Rejoice,  therefore,  my  dear 
father,  my  tender  mother,  my  beloved  bro- 
thers, because  my  soul  will  have  entered  the 
kingdom  of  the  elect.  If  I can  do  any  thing 
at  the  foot  of  the  throne  of  the  Divine  Ma- 
jesty, I will  surely  remember  all  of  you,  who 
have  loved  me  so  much  and  done  so  much 
for  me.  Weep  not  for  me,  for  I am  happy 
in  my  cangue  and  my  chains  and  my  death. 
From  my  youth  up  I have  desired  this  happy 
lot ; and  now  that  the  Lord  has  heard  me,  I 
embrace  him  with  reverence,  and  my  heart 
beats  with  joy  at  seeing  myself  honored  with 
so  great  a distinction. 

“ What  can  I say  more,  my  dear  parents  ? 
I wish  to  console  you,  I wish  to  dry  your 
tears,  I wish  to  pour  into  your  hearts  for  the 
last  time  in  this  world  all  the  affection  of  my 
own.  But  what  greater  comfort  can  I give 
you  than  that  of  our  most  holy  religion  ? If 
the  reading  of  this  letter  moves  your  tender 
compassion,  remember  that  those  sufferings, 
which  1 count  myself  happy  to  bear  for  the 
love  of  Jesus  Christ,  will  have  been  long 
over,  and  that  my  soul  will  be  already  reign- 
ing in  our  heavenly  home.  . . . Do  all  you 
can  to  save  your  souls  by  despising  the  fleet- 
ing goods  of  this  world,  and  turning  your 
frequent  gaze  toward  those  of  heaven.  Up 


264  WESTERN  TONGKINGf. 

there,  in  that  glorious  country,  I appoint  k 
meet  you.  There  I expect  you  all ; oh,  see 
that  you  fail  not!  The  hour  strikes ; lean 
say  no  more.  . . . Your  Bonnard/’ 

All  is  now  over  with  our  beloved  colleague. 
It  is  with  martyrdom  as  with  the  woman  in 
labor,  of  whom  our  Lord  speaks:  her  suf- 
ferings at  first  are  very  great,  but  when  she 
has  brought  her  burden  into  the  world  she 
is  full  of  joy.  In  like  manner,  we  were  filled 
with  sadness  and  anxiety  all  the  time  that 
our  friend  was  in  prison ; but  when,  thanks 
to  Divine  Providence,  every  thing  was 
brought  to  so  glorious  and  edifying  a conclu- 
sion, our  souls  seemed  to  be  relieved  of  a 
heavy  burden,  and  we  were  full  of  consola- 
tion and  joy.  We  are  proud  of  belonging  to 
a mission  which  thus  brings  forth  new  mar- 
tyrs to  the  Church,  and  we  consider  ourselves 
fortunate  in  being  in  a country  where  we 
have  good  reason  to  hope  that  we  too  shall 
gain  the  crown  of  Christian  heroism. 

You  will  ask  what  became  of  those  two  dear 
sons  of  M.  Bonnard,  his  catechist  Kim,  and  his 
disciple  Ba.  Nothing  is  yet  settled.  They  re- 
main in  their  prison,  which  has  become  to 
them  a house  of  sadness.  It  is  considered 
certain  that  they  will  not  be  put  to  death;  so 


WESTERN  TONGKING.  265 

I hope  that  these  noble  converts  will  sooner 
or  later  be  restored  to  us. 

The  Christians  of  your  old  parish  of  Ke- 
Bang  have  shown  the  love  they  bear  to  their 
holy  missionary  M.  Bonnard,  by  making  a 
collection  among  themselves,  of  their  own 
accord,  which  produced  six  hundred  pieces, 
to  assist  in  paying  the  legal  expenses  of  the 
trial;  an  act  of  charity  which  is  the  more 
praiseworthy  as  this  is  a time  of  great  scarcity. 
I shall  send  a box  of  property  belonging  to 
M.  Bonnard  to  his  relations  and  friends  by 
the  first  opportunity.  I cannot  send  it  now, 
because  it  would  take  time  to  collect,  and  the 
ship  which  is  to  take  this  is  on  the  point  of 
setting  sail.  Not  to  lose  this  post,  I began 
this  narrative  on  Sunday,  the  2d  of  this 
month,  and  I have  finished  it  to-day,  the  5th. 
M.  Libois  will  send  it  by  the  Red  Sea,  that  it 
may  reach  you  sooner.  Present  my  humble 
respects  to  the  Reverend  the  Superior  and 
the  Directors  of  our  seminary.  Pray  much 
for  our  dear  mission,  for  all  our  brethren, 
and  especially  for 

Your  most  humble  and  devoted  servant, 
Peter,  Bishop  of  Acanthus, 

Vicar- Apostolic  of  Western  Tongking. 

Tongking,,  May  5,  1852 


23 


I 


CHAPTER  IV. 

COCHIN  CHINA. 


SECTION  I. 

An  account  of  the  martyrdom  of  Philip  Minh,  a priest , 
written  by  the  Bishop  of  Isauropolis. 

Philip  Minh  was  born  in  the  Christian 
settlement  of  Cai-mong,  situated  in  the  pro- 
vince of  Vinh-Long,  in  Western  Cochin 
China,  about  the  year  of  our  Lord  1815.  Cai- 
mong  was  one  of  the  largest  Christian  settle- 
ments in  those  parts,  and  Philip’s  parents 
were  good  Christians,  who  were  remarkable 
for  their  attachment  to  the  faith.  They  died, 
however,  when  he  was  but  a few  years  old, 
and  he  was  placed  under  the  care  of  his  elder 
sister,  who  brought  him  up  and  fostered  his 
inclination  to  piety.  Philip  had  just  reached 
his  thirteenth  year  when  he  fortunately  made 
the  acquaintance  of  Mgr.  Taberd,  Bishop  of 
Isauropolis  and  Vicar-Apostolic  of  Cochin 
China,  who,  seeing  the  good  dispositions  of 
the  youth,  and  his  more  than  ordinary  talents, 
266 


COCHIN  CHINA. 


267 


sent  him  to  be  one  of  the  students  of  his 
seminary.  The  bishop’s  affection  for  Philip 
increased  with  time  and  with  his  knowledge 
of  him,  and  when  he  found  himself  obliged  to 
fly  in  consequence  of  the  increasing  violence 
of  the  persecution,  he  took  the  youth  with 
him  to  Calcutta.  It  is  said  that  Philip 
assisted  Mgr.  Taberd  in  the  compilation  of 
his  Latin  and  Annamite  dictionary. 

Some  years  afterward  the  Bishop  of  Isau- 
ropolis  died  in  Calcutta,  and  the  Fathers  of 
the  Society  of  Jesus  in  that  town  kindly 
offered  Philip  hospitality. 

As  soon  as  a favorable  opportunity  presented 
itself,  he  was  sent  by  the  Fathers  to  the  college 
of  the  foreign  missions  in  the  island  of  Pulo 
Penang. 

At  the  college  he  applied  himself  in  the 
first  place  to  the  study  of  Latin  and  the 
classics,  and  afterward  to  that  of  theology. 
He  obtained  praise  from  his  masters,  and  by 
his  sweet  disposition  wron  the  love  and  re- 
spect of  his  companions,  who  admired  his 
talents.  The  superiors  of  the  college  placed 
such  confidence  in  him  that  they  made  him 
procurator  of  the  house.  He  filled  this  office 
for  the  last  two  years  that  he  wTas  at  the  col- 
lege previous  to  his  return  to  his  birthplace. 
At  that  time  the  Bishop  of  Metellopolis  was 


268 


COCHIN  CHINA. 


the  Yicar  of  Cochin  China,  and  it  was  from 
him  that  Philip  received  his  ecclesiastical 
training  and  the  different  steps  of  holy  orders 
one  after  the  other.  Just  when  the  bishop 
was  going  to  ordain  him  priest,  the  Holy  See 
divided  the  mission  of  Cochin  China  into 
Eastern  and  Western  Cochin  China. 

Mgr.  Dominic  Lefebure  was  appointed 
bishop  of  the  western  division,  and  he  had 
been  taken  prisoner  by  the  king’s  officers 
and  conducted  to  the  palace  of  Hue,  where 
he  was  under  guard.  The  deacon  Minh, 
who  was  born  in  Western  Cochin  China,  was 
consequently  his  subject.  He  boldly  faced 
the  danger,  and  penetrated  to  the  very  place 
where  the  bishop  was  incarcerated,  and,  pre- 
senting himself  to  him,  obtained  dimissorial 
letters  according  to  his  wish.  Having  thus 
paid  him  homage  as  his  superior,  he  returned 
unharmed  to  the  Bishop  of  Metellopolis,  by 
whom  he  was  ordained  priest  in  the  year 
1847,  the  thirty-first  of  his  age. 

After  his  ordination  he  returned  to  the 
western  vicariate,  where  he  performed  all 
the  duties  of  the  priesthood  with  edification, 
and  distinguished  himself  not  only  by  his 
talents,  but  also  by  his  zeal.  He  received 
faculties  to  administer  the  sacrament  of 
confirmation,  an  office  which  exposed  him 


COCHIN  CHINA. 


269 


to  greater  danger  of  being  seized  by  his  per- 
secutors than  the  other  priests,  because  it 
obliged  him  to  travel  frequently  from  one 
Christian  congregation  to  another.  He  per- 
formed these  sacred  duties  in  various  Chris- 
tian settlements  for  about  the  space  of  seven 
years,  until  he  was  appointed  to  the  cure  of 
Mac-b&c,  where  he  happened  to  be  on  the 
25th  of  February,  1853. 

Meanwhile  a wicked  and  treacherous  Chris- 
tian had  promised  the  mandarin  to  betray 
into  his  hands  a priest  of  the  name  of  Liiu, 
who,  as  the  man  thought,  was  living  in  the 
same  house  with  the  venerable  Philip,  per- 
haps because  the  master  of  the  house  was  in 
fact  called  Liiu,  and,  although  not  a priest, 
was  nevertheless  the  chief  catechist  among 
the  Christians  of  that  part.  The  traitor  had 
taken  with  him  a band  of  officers  provided 
with  arms  and  torches,  and  at  about  ten 
o’clock  on  the  night  of  the  25th  of  February, 
1853,  with  sudden  shouts  and  tumult  they 
attacked  the  house  where  our  priest  Minh 
was  lodging.  The  servant  of  God  had 
finished  his  evening  prayer,  and  the  subject 
of  the  next  morning’s  meditation  having 
been  read  by  one  of  the  students,  he  was  pre- 
paring his  mat  to  lie  down  to  sleep.  Suddenly 
they  heard  the  shouts  of  their  wicked  ene- 

23* 


270  COCHIN  CHINA. 

mies,  and  the  household  was  terrified,  think- 
ing at  first  by  a natural  mistake  that  they 
were  robbers.  If  they  had  been  robbers  they 
would  not  have  been  worse  ; for  they  knocked 
down  the  walls,  and  having  forced  an  entrance, 
entered  the  house,  crying  out  that  they  had 
been  sent  to  seize  Luu,  the  teacher  of  reli- 
gion. The  master  of  the  house,  hearing  this, 
came  forward,  and  said,  “Here  I am;  I am 
he.”  The  officers  understood  that  he  was 
not  the  person  they  were  in  search  of,  but 
nevertheless  they  made  him  prisoner,  and 
again  cried  out,  “ Where  is  Luu  the  teacher 
of  religion  ?”  and  whilst  they  were  saying 
this  they  seized  every  one  who  came  before 
them.  The  servant  of  God  seeing  what  was 
being  done,  and  anxious  to  give  himself  up 
for  the  safety  of  his  brethren,  immediately 
came  forward,  and  thus  addressed  the  offi- 
cers, “ If  you  are  looking  for  the  teacher  of 
religion,  here  he  is ; I am  he : you  have 
nothing  to  do  with  the  people  of  the  house.” 
Hearing  this,  they  immediately  seized  him, 
and  tied  his  hands  behind  his  back,  not  with 
ropes,  but  with  his  own  hair,  dividing  it  into 
two  parts  and  drawing  it  over  to  his  back. 
Some  of  the  officers  said  that  they  ought  not 
to  seize  Philip,  because  he  was  not  the  Luu 
whom  they  had  been  sent  to  seize;  but  the 


COCHIN  CHINA. 


271 


servant  of  God  cared  less  for  himself  than 
they  did,  and  reckoned  not  his  own  life  pro- 
vided he  could  save  that  of  others,  and  in 
fact,  by  giving  money  to  that  greedy  crowd, 
he  succeeded  in  freeing  several  from  their 
hands.  Nevertheless,  according  to  the  usual 
practice  in  such  cases,  the  house  was  sacked, 
and  only  the  sacred  furniture  and  pictures 
were  reserved  to  serve  as  evidence  at  the 
trial.  Seven  of  the  chief  inhabitants  of  the 
village,  who  were  also  the  leaders  among  the 
Christians,  were  then  seized,  and  Philip  was 
dragged  along  with  them  to  the  prefecture 
of  Long-ho.  He  had  to  appear  before  the 
tribunal  during  seven  days,  and  to  answer 
delicate  and  difficult  questions;  but  he  en- 
deavored by  means  of  the  greatest  circum- 
spection not  to  compromise  any  one.  When 
he  was  asked  who  he  was,  where  he  came 
from,  where  he  had  studied,  and  how  he  had 
obtained  the  sacred  vestments,  he  frankly  re- 
plied by  telling  them  the  place  of  his  birth 
and  the  misfortunes  and  events  of  his  child- 
hood. He  told  them  that  he  had  accom- 
panied Mgr.  Taberd  to  Calcutta,  and  that 
when  he  returned  to  his  own  country  he  had 
been  the  disciple  of  the  Bishop  Dominic 
(Mgr.  Lefebure)  in  the  Christian  religion. 
He  made  known  to  them  that  he  had  visited 


272 


COCHIN  CHINA. 


the  bishop  in  prison,  and  that  he  had  received 
power  from  him  to  teach  the  Christian  reli- 
gion, as  well  as  the  sacred  ornaments.  The 
venerable  servant  of  God  was  able  to  say 
thus  much  without  danger,  because  Mgr. 
Taberd  had  been  dead  a long  time,  and  the 
Bishop  of  Isauropolis  was  thought  to  have 
returned  to  Europe  to  remain  there.  But 
the  mandarin  took  notice  of  the  name,  and 
inquired  whether  the  Bishop  Dominic  was 
still  in  the  kingdom.  “ He  does  not  travel 
any  more,”  Philip  answered:  “I  have  not 
seen  him  for  a long  time.”  It  was  true  that 
Minh  had  not  seen  the  bishop  for  a long  time, 
and  it  was  then  seven  years  since  he  had 
made  his  last  journey.  Besides,  he  did  not 
intend  to  cross  the  sea  again,  but  ruled  the 
vicariate  apostolic  while  remaining  in  his 
own  district. 

After  these  questions  had  been  asked, 
together  with  others  of  more  or  less  import- 
ance, they  came  at  last  to  the  daring  endeavor 
of  making  him  apostatize.  It  is  difficult  to 
describe  the  struggle  that  ensued,  and  we 
willingly  leave  this  to  be  narrated  by  the  pen 
of  the  servant  of  God  himself,  in  a letter 
which  he  addressed  to  his  superiors.  “ When 
the  examination,  which  lasted  seven  days, 
was  concluded,”  he  writes,  “the  president 


COCHIN  CHINA. 


273 


ordered  me  to  trample  on  the  cross  which 
was  lying  on  the  ground  before  me.  Hear- 
ing this  command,  I prayed  thus  to  God  with 
my  whole  heart:  0 God,  who  hast  been 
pleased  to  appoint  all  that  is  now  happening 
to  thy  most  humble  servant,  assist  me  to  en- 
dure every  thing  rather  than  that  I should 
offend  against  the  faith.  Have  mercy  on  me, 
O Lord ! I felt  the  grace  of  God  strengthen- 
ing me  in  very  truth,  for  I answered  imme- 
diately, and  without  fear,  Great  mandarin,  I 
cannot  possibly  dare  to  do  this.  Why  not? 
rejoined  the  president.  Pardon  me,  great 
mandarin,  I replied,  our  religion  commands 
us  to  venerate  this  holy  sign,  and  I have  done 
so  from  my  youth:  how  then  could  I dare  to 
trample  on  it?  When  the  president  heard 
this  he  cried  out,  Drag  him  on  ; upon  which 
the  officers,  pulling  me  by  the  cangue,  were 
dragging  me  to  the  cross,  but  I resisted  them 
by  keeping  my  feet  firmly  planted  on  the 
ground ; thereupon  they  lifted  me  up  on  both 
sides  by  the  cangue,  and  held  me  suspended 
as  it  were  on  a cross,  but  in  vain,  for  your 
child,  (he  is  speaking  of  himself  to  his  supe- 
rior,) bending  his  knees,  did  not  so  much  as 
touch  the  cross  with  his  feet.  At  last,  the 
president,  thinking  it  useless,  gave  orders 
that  they  should  desist  from  offering  me  any 


274 


COCHIN  CHINA. 


further  violence.  The  other  seven  prisoners 
were  subjected  to  the  same  trial,  but  being 
strengthened  by  the  example  of  the  priest 
they  also  were  victorious.” 

The  mandarin,  being  anxious  to  send  Phi- 
lip away  free,  endeavored  to  persuade  him 
that  if  he  would  not  tread  on  the  cross,  he 
should  at  least  deny  that  he  was  a priest,  and 
that  he  should  depose  that  the  vestments  had 
been  given  him  to  keep  by  the  Bishop  Domi- 
nic at  the  time  he  was  seized.  “If  you  make 
this  declaration,”  they  said  to  him,  “you  will 
have  nothing  to  fear,  and  we  will  send  you 
away  unharmed.”  The  servant  of  God  re- 
plied that  he  could  not  say  this  without  pre- 
varication, since  he  was  really  a priest,  and 
the  sacerdotal  vestments  were  those  which  he 
used  every  day  in  the  sacred  functions.  The 
mandarin  thought  that  this  was  folly,  and  re- 
buked him  because  he  would  not  come  to  any 
agreement:  they  then  set  about  drawing  up 
the  sentence. 

According  to  the  edict  which  had  been  pub- 
lished in  the  beginning  of  the  reign  of  Tu- 
Duc,  the  priests  of  the  country  could  only  be 
condemned  to  perpetual  banishment  in  addi- 
tion to  the  iron  chain.  The  judges  confined 
themselves  to  this  law,  and  drew  up  the  fol- 
lowing sentence : — 


COCHIN  CHINA. 


275 


“ Philip  Minh,  thirty-eight  years  of  age,  and 
teacher  of  a false  religion, — having  dared  to 
go  to  Europe*  to  study,  having  been  the  dis- 
ciple of  the  Bishops  Taberd  and  Dominic ; — 
having  visited  the  Bishop  Dominic  during  his 
imprisonment,  and  received  from  him  author- 
ity to  be  a teacher  of  religion ; having  con- 
tinued to  pervert  the  people  by  preaching  the 
false  religion  in  this  province,  and  recently 
in  the  village  of  M&c-bac,  where  he  built  a 
church ; having  refused  to  obey  our  command 
to  forsake  his  impious  superstitions,  and  to 
trample  on  the  cross,  is  declared  by  us  to  be 
a rebel  against  the  laws  of  the  kingdom,  and 
guilty  of  the  gravest  crime.  We,  therefore, 
sentence  him  to  exile  in  the  province  of  Son- 
Tay,  in  accordance  with  the  royal  edict  pub- 
lished for  similar  cases.  As  for  his  seven 
accomplices,  they  are  to  receive  a hundred 
blows  of  the  stick,  and  then  to  be  released.” 
When  this  sentence  had  been  drawn  up,  it 
was  sent,  according  to  the  custom  of  the  coun- 
try, after  about  three  months,  to  the  capital 
of  the  kingdom  for  the  king’s  confirmation. 
From  the  day  on  which  the  sentence  was  de- 
spatched, the  mandarins  treated  Philip  with 
great  consideration:  they  allowed  him  to 


* This  name  was  given  to  Calcutta,  a European  settlement. 


276 


COCHIN  CHINA. 


change  the  cangue  with  which  he  was  laden 
for  a light  chain  ; they  gave  him  permission 
to  stay  in  a part  of  the  prison  distinct  from 
the  criminals,  and  he  was  even  allowed  to 
leave  the  prison  to  walk  into  the  town  with  a 
soldier  to  guard  him.  Minh’s  first  thought 
was  to  send  a messenger  to  Magr.  Lefebure, 
the  vicar-apostolic,  to  ask  for  a rosary  and  a 
little  office  of  the  Blessed  Virgin,  in  order  to 
devote  himself  to  prayer  with  greater  facility. 
The  bishop  sent  him  these  things,  as  well  as 
pens  and  paper,  which  enabled  Minh  to  have 
the  consolation  of  writing  often  to  his  supe- 
riors, which  was  no  slight  comfort  to  him. 

The  priest  Luu,  instead  of  whom  the  servant 
of  God  had  been  captured,  often  visited  him, 
and  heard  his  confession.  Oftentimes  Minh 
himself,  in  the  prison,  was  able  to  hear  the 
confessions  of  his  fellow-prisoners,  and  so  to 
make  them  partakers  of  the  indulgence  of  the 
jubilee.  A great  number  ofChristians  crowded 
round  him  every  day ; they  came  from  all  parts 
to  pay  their  respects  to  him,  and  to  make  him 
presents,  which  he  distributed  for  the  support 
of  those  who  were  in  prison  with  him.  He 
also  used  to  address  his  fellow-prisoners,  as 
they  themselves  testified,  exhorting  them  to 
Buffer  with  patience.  One  day,  among  others, 
he  thus  spoke  to  them : — “ Friends,  let  us  en- 


COCHIN  CHINA.  ■ 


277 


dure  with  resignation  these  sufferings  for  the 
sake  of  God’s  holv  religion, — beware  of  com- 
plaining. What  is  there  to  be  feared?  You 
will  have  to  undergo  a hundred  blows  ; and 
then,  being  set  at  liberty,  you  will  be  able  to 
return  to  your  families.  I will  leave  nothing 
untried  that  you  may  escape  even  this  punish- 
ment. I,  for  my  part,  shall  be  condemned  to 
exile,  and  I shall  have  to  go  into  a distant 
country;  all  which  I shall  willingly  endure 
for  God’s  sake.  If  any  thing  ought  to  be  a 
source  of  sadness,  it  should  be  this,  that  since 
I am  your  shepherd,  you  that  are  my  sheep 
will  no  longer  be  able  to  have  the  ministry 
of  your  pastor.” 

Eight  days  before  the  execution  of  his  sen- 
tence, he  thus  wrote  to  the  Bishop  Lefebure: 
“ I beg  of  you,  my  father,  to  pray  for  your  son, 
that  he  may  suffer  willingly  whatever  God  has 
appointed  that  he  should  suffer.  To  whatever 
locality  I am  destined  to  be  sent  I will  go  will- 
ingly; let  but  my  father  pray  God  that  he 
would  vouchsafe  to  help  his  son,  and  every 
thing  will  be  welcome  to  him.”  These  senti- 
ments of  the  servant  of  God  are  sufficient  to 
prove  that  he  did  not  anticipate  any  worse  sen- 
tence than  exile,  and  it  was  generally  believed 
that  the  king  would  have  confirmed  the  sen- 


24 


278 


COCHIN  CHINA. 


ter  mined  to  exterminate  our  religion  utterly, 
and  had  accordingly  issued  a most  cruel  edict, 
which  however  had  not  as  yet  been  promul- 
gated, owing  to  the  disturbed  state  of  the  king- 
dom. This  law  decreed  that  the  native  priests 
should  be  treated  in  the  same  manner  as  the 
European  missionaries;  that  is  to  say,  that 
they  should  be  beheaded,  and  their  heads 
thrown  into  the  sea.  This  was  the  sentence 
passed  on  Philip.  He  was  condemned  to 
death,  and  his  seven  companions  to  perpe- 
tual banishment. 

This  royal  sentence  reached  the  prefecture 
of  Long-ho,  early  in  the  morning,  on  Sunday, 
the  3d  of  July,  the  Feast  of  the  Most  Precious 
Blood  of  our  Lord  Jesus  Christ. 

It  often  happens  in  that  kingdom  that  no 
time  is  allowed  to  elapse  before  executing  a 
capital  sentence.  For  this  reason,  orders  had 
been  given  in  the  morning,  and  the  soldiers 
were  already  preparing  their  spears,  and  the 
ropes  to  bind  the  victim.  The  officer  who 
was  to  preside  at  the  execution  had  also  or- 
dered one  of  the  Christians  who  was  im- 
prisoned to  have  a sponge  ready  to  gather 
up  the  blood  of  the  teacher  of  religion,  who 
was  to  be  decapitated.  All  these  preparations 
were  going  on,  while  Philip,  ignorant  of  it 


COCHIN  CHINA.  279 

all,  was  calmly  thinking  about  going  to  the 
destination  of  his  banishment. 

At  length  he  received  intelligence  of  his 
approaching  death.  When  he  had  heard  it, 
he  immediately  asked  if  it  was  possible  to  ob- 
tain a delay  of  a few  days  ; and,  hearing  that 
this  was  quite  impossible,  he  smiled,  and, 
taking  up  his  pen,  wrote  a last  farewell  to 
Mgr.  Lefebure,  and  to  two  other  priests  who 
were  nearer,  begging  earnestly  of  one  of 
them  to  come  at  once,  if  he  possibly  could, 
to  the  prefecture,  in  order  to  give  him  at 
least  a last  sacramental  absolution.  The 
letter,  however,  did  not  reach  in  time.  The 
servant  of  God,  when  he  had  finished  writing, 
prayed  for  some  time  on  his  knees,  making 
an  offering  of  the  sacrifice  of  his  life  to  God. 
He  then  rose  and  committed  his  last  wishes 
to  the  care  of  the  catechist  Luu.  Hearing 
the  noise  of  the  soldiers  who  were  approach- 
ing, and  knowing  well  that  the  last  hour  of 
his  life  was  come,  he  turned  to  his  com- 
panions in  prison  and  spoke  to  them  pretty 
nearly  as  follows: — “You  see,  my  friends, 
that  God  has  appointed  that  I should  offer 
him  my  life  for  the  glory  of  his  holy  name ; 
and,  therefore,  I must  cheerfully  fulfil. his 
holy  will.  Before  leaving  you,  I beseech 
you,  my  friends,  with  all  my  heart,  to  remain 


280 


COCHIN  CHINA. 


firm  in  the  faith,  in  spite  of  whatever  you 
may  have  to  suffer,  and  to  place  all  your  con- 
fidence in  the  divine  assistance,  which  is  cer- 
tain never  to  fail  you.,,  He  then  addressed 
a special  exhortation  to  one  among  them,  for 
whose  perseverance  there  was  reason  to  fear ; 
and  while  all  were  weeping  bitterly  the  sol- 
diers arrived.  They  seized  him  by  the  wrists 
and  dragged  him  out,  and  then  tied  his  hands 
and  his  arms  so  tightly  behind  his  back  that 
his  chest  was  unnaturally  thrust  forward. 
The  other  prisoners,  seeing  this,  entreated 
the  soldiers  to  use  their  master  more  gently, 
as  there  was  no  fear  of  his  escaping.  The 
soldiers,  being  persuaded  of  this,  tied  him 
less  tightly  by  his  arms  only.  When  this 
was  done,  Philip  was  led  into  the  presence 
of  the  chief  mandarin,  who  ordered  that  the 
sentence  should  be  placed  before  him,  that 
he  might  see  it.  “It  is  unnecessary,”  said 
Philip  ; “ whatever  may  be  written  there,  I 
am  ready  to  endure  all.”  The  sentence  ran 
thus : — “ Minh,  a teacher  of  a false  religion, 
is  to  be  decapitated,  and  his  head  thrown  into 
the  river.  Let  this  serve  as  an  example  to 
others.” 

At  length  the  harsh  trumpet  was  heard, 
and  the  escort  came  forward.  Soldiers,  armed 
with  spears,  placed  themselves  on  either  side, 


COCHIN  CHINA. 


281 


and  the  servant  of  God  was  in  the  midst, 
bound,  and  led  like  a lamb  going  to  the 
slaughter.  Three  inferior  officers  closed  the 
procession.  The  herald  who  carried  the 
sentence  said  not  a word,  but  seemed  as  if 
ashamed  to  make  known  the  cause  of  this 
punishment. 

There  was  a crowd  of  heathens  following 
on  all  sides,  who  were  questioning  each  other 
and  complaining  that  so  innocent  and  dis- 
tinguished a man  should  be  led  to  execution 
in  that  manner.  They  wondered  above  all 
that  this  priest,  who  was  to  suffer  an  unjust 
death  in  a few  moments,  should  be  so  meek ; 
for  Philip,  as  he  was  going  along,  was  seen 
entirely  recollected  in  prayer,  holding  a ro- 
sary of  our  Blessed  Lady  in  his  hand,  and 
raising  his  eyes  to  heaven  from  time  to  time, 
and  bending  his  head.  When  they  had  crossed 
the  river,  the  presiding  mandarin  made  the 
soldiers  halt,  to  allow  Philip  time  to  rest,  as 
he  had  now  marched  more  than  a league, 
bound  as  he  was.  Hereupon  a Christian, 
called  Xa-pluiong,  laid  a mat  on  the  ground, 
and  Philip  knelt  upon  it ; then,  leaning  back 
upon  his  legs  while  still  kneeling  and  op- 
pressed with  fatigue,  he  prayed.  A good 
woman,  (the  wife  of  the  chief  catechist,  Liiu,) 
who  followed  her  master  to  *the  place  of  exe- 

24* 


282 


COCHIN  CHINA. 

cution,  seeing  him  so  overcome  and  running 
down  with  perspiration,  told  Xa-pluiong  to 
ask  the  Father  if  he  would  eat  or  drink  any- 
thing to  restore  himself.  He  answered,  “ In- 
deed I am  thirsty  and  hungry ; but  of  what 
use  is  it  to  eat  or  drink  at  this  last  hour?” 
After  they  had  rested  a little  while,  the  man- 
darin gave  orders  to  go  on.  The  journey 
continued  for  about  another  hour,  during 
which  the  servant  of  God,  as  he  had  done 
before,  said  his  rosary,  at  one  time  bending 
his  head,  and  at  another  raising  his  eyes  to 
heaven.  When  they  had  arrived  at  the  ap- 
pointed place,  the  mandarin  said,  “ Halt : we 
are  now  arrived.  Prepare  a mat,  that  the 
priest  may  sit  down  upon  it.”  His  orders 
were  obeyed,  and  Philip  upon  his  knees 
made  an  offering  of  his  life  to  God.  The 
sentence  was  fixed  upon  his  shoulders  ; one 
soldier  broke  his  chain,  and  another  tied  his 
hair  round  his  head  like  a crown,  while  a 
third  tightened  his  hands  and  arms  to  such 
an  extent  as  to  thrust  forward  his  chest  again. 
Philip  witnessed  and  endured  all  these  prepa- 
rations with  the  greatest  patience.  When 
every  thing  was  ready,  he  asked  the  man- 
darin to  allow  him  a few  minutes,  which  was 
willingly  granted.  Xa-pluiong  prostrated  him- 
self before  the  servant  of  God  and  saluted 


COCHIN  CHINA. 


283 


him  according  to  the  Asiatic  custom  ; and 
Philip  once  more  begged  that  they  would 
pray  for  him.  Xa-pluiong  answered,  “Yes, 
Father,  I heartily  pray  that  God  may  give 
you  the  necessary  strength.”  Philip  bent 
his  head  in  token  of  gratitude  for  this  an- 
swer. Among  the  other  prayers  which  he 
had  before  been  heard  to  use,  the  following 
one  was  noted : — “ My  mother,  come  to  my 
assistance.”  And  the  wife  of  Luu  certified 
that  he  also  cried  out,  “ 0 God,  my  Father, 
pardon  me,  a sinner.” 

At  length,  after  the  servant  of  God  had 
prayed  a long  while  in  a low  voice,  and  shed 
many  tears,  the  mandarin  asked  him  if  he 
had  finished.  Philip  answered  that  he  had, 
and  giving  his  rosary  to  Xa-pluiong  he  said 
these  last  words : — “ Pray  for  me,  abide  in 
peace,  you  and  those  who  are  still  in  chains.” 
Then  the  mandarin  gave  the  sign,  and  the 
executioner  with  one  blow  of  the  sword  sepa- 
rated the  head  from  the  body  of  the  sufferer, 
who  courageously  underwent  death  without 
showing  any  sign  of  fear. 

Hardly  had  the  sentence  been  executed 
when  all  the  mandarins  and  soldiers  took  pre- 
cipitately to  flight,  as  if  they  were  in  dread 
of  some  heavy  punishment  for  having  put  an 
innocent  man  to  death.  After  the  execution 


284 


COCHIN  CHINA. 


a soldier  seized  the  venerable  head  hv  the 
hair  and  was  running  fast  to  throw  it  into 
the  river,  but  Xa-pluiong  ran  after  him,  and 
for  the  sum  of  three  pieces  recovered  it  and 
placed  it  with  the  body.  Some  of  the  Chris- 
tians came  to  the  place  of  execution  and 
gathered  up  with  sponges  the  blood  that  had 
been  shed ; several  of  the  heathens  wished 
to  imitate  them,  but  a pious  woman,  unwill- 
ing to  allow  it,  tried  to  snatch  a sponge  filled 
with  blood  from  the  hands  of  one  of  them  ; 
the  man,  however,  stoutly  defended  himself, 
and  he  escaped,  crying  out  gladly,  as  if  he 
had  secured  a treasure,  “Let  any  one  take  it 
who  can.” 

After  the  body  of  the  servant  of  God  had 
been  placed  in  a coffin,  it  was  carried  to  the 
town  of  Cai-nhum  by  four  Christians.  Here, 
with  the  assistance  of  three  priests,  of  the 
catechists,  of  the  dead  man’s  family,  and  of 
many  other  Christians,  the  corpse  was  washed 
and  dressed  in  the  sacred  vestments,  and  laid 
out  in  a private  oratory  surrounded  with 
lights.  Solemn  exequies  were  performed 
over  him,  hut  the  Christians  recited  unwill- 
ingly the  prayers  for  the  dead,  asking  one 
another,  “ What  is  the  use  of  these  prayers 
when  Philip  died  such  a death?”  After  this 
the  body  was  carried  to  the  Christian  settle- 


COCHIN  CHINA. 


285 


ment  Of  Cai-mong,  his  birthplace  Having 
been  there  exposed  in  a private  oratory, 
clothed  in  sacred  vestments  and  surrounded 
by  lights,  it  was  then  solemnly  buried  in  the 
presence  of  about  a thousand  Christians,  who 
had  come  together  from  all  parts.  There 
were  many  torches  alight,  the  air  resounded 
with  the  plaintive  chants,  and  the  imposing 
ceremonies  of  the  Church  contributed  much 
to  this  last  token  of  respect  rendered  to  the 
illustrious  deceased. 

Some  extraordinary  signs  are  reported  to 
have  been  seen  after  his  death,  and  the  bier 
sprinkled  with  blood  was  seen  shining  wTith 
a brilliant  light  in  the  darkness  of  the  night 
in  that  part  where  the  head  should  have  lain. 
This  event  took  place  after  the  body  with 
the  head  had  been  taken  away.  However 
this  may  be,  the  memory  of  this  illustrious 
servant  of  God  is  held  in  veneration  by  the 
Christians  of  those  parts,  who  anxiously 
await  the  judgment  of  the  Church  to  raise 
Philip  Minh  to  the  rank  of  martyr. 


286 


COCHIN  CHINA. 


SECTION  II. 

An  account  of  the  Martyrdom  of  other  Confessors , written 

by  the  same  Bishop. 

PETER  DIKE. 

Peter  Dinh,  the  head  of  a family,  was  one 
of  the  catechists  among  the  Christians  of 
Cai-nhum,  in  the  province  of  Vinh-long. 
Whilst  the  Bishop  of  Isauropolis  was  residing 
in  this  locality  he  sought  for  some  inhabitant 
who  might  be  willing  to  take  a house  for 
him  in  his  own  name,  and  so  become  his 
protector  and  at  the  same  time  the  means  of 
keeping  him  concealed.  Dinh  undertook 
this  office,  but  it  cost  him  his  life.  It  hap- 
pened that  on  the  30th  of  October,  1844,  a 
captain  of  a band  of  officers,  sent  by  the  pre- 
sident of  the  province,  arrived  in  Cai-nhum 
with  his  troop.  He  there  obtained  certain 
information  from  a child,  partly  by  kindness 
and  partly  by  threats,  as  to  the  residence  of 
the  bishop.  As  soon  as  he  knew  where  it 
was,  he  went  straight  to  the  house  of  Peter 
Dinh  to  arrest  the  prelate.  The  bishop  had 
time  to  escape,  and  the  attack  turned  on  the 
catechist  Dinh,  whom  the  captain  of  the  troop 
did  his  utmost  to  compel  to  disclose  the  place 


COCHIN  CHINA. 


287 


whither  the  bishop  had  fled.  Peter  refused 
to  betray  the  secret,  and  was  in  consequence 
put  to  the  torture,  but  in  vain,  for  he  main- 
tained an  unalterable  silence. 

The  officer  of  the  troop  was  in  a great  fury, 
and  had  him  cruelly  beaten  three  or  four 
times,  so  that  altogether  Peter  received  more 
than  a hundred  blows.  The  only  words  he 
uttered  during  his  sufferings  were  these,  “ O 
Lord  Jesus,”  which  made  the  inhuman  sol- 
dier so  wrathful  and  furious  that  he  ordered 
him  to  be  struck  on  the  face  also  for  having 
used  this  odious  invocation. 

All  hope  of  learning  where  the  bishop  had 
escaped  to  seemed  lost,  when  the  father  of 
the  child,  who,  as  we  have  said,  had  revealed 
that  the  bishop  was  living  in  the  house  of 
Peter,  yielded  to  threats,  and  made  known 
the  bishop’s  hiding-place.  Dinh  was  then 
left  alone,  and  the  soldiers  went  in  search  of 
the  more  illustrious  victim.  From  that  day, 
however,  Peter  was  no  longer  able  to  rise 
from  his  bed,  and  became  so  weak  as  to  be 
scarcely  able  to  move  his  sore  and  wounded 
limbs.  He  had  been  a man  of  excellent  dis- 
position, fearing  God  and  faithful  in  fulfilling 
the  duties  of  a Christian,  so  that  he  enjoyed 
a good  reputation  among  his  neighbors ; 
and  the  patience  with  which  he  endured  his 


288 


COCHIN  CHINA. 


sufferings  was  indeed  wonderful  and  heroic. 
Instead  of  lamenting  his  death,  he  felt  him- 
self happy  in  being  able  to  endure  so  great 
sufferings  for  the  name  of  Christ.  His  only 
wish  would  have  been,  if  his  strength  had 
permitted  it,  to  have  been  put  in  prison 
along  with  the  others  who  had  been  ar- 
rested. 

At  length,  strengthened  by  the  sacraments 
of  the  Church,  he  calmly  reposed  in  our  Lord, 
on  the  9th  of  November,  1844,  eleven  days 
after  his  cruel  scourging. 

The  authors  of  his  death  were  in  great 
dread  of  being  deprived  of  their  office  for 
this  crime.  They  had  no  power  to  have  an 
innocent  man  beaten  to  death  without  his 
having  been  condemned,  and  their  guilt 
would  have  been  recognised  even  by  heathen 
judges.  They  accordingly  endeavored  to 
hush  up  the  cause  and  particulars  of  his 
death.  The  relations  of  Dinh  took  no  steps 
to  press  the  charge;  but  these  wicked  men, 
although  they  escaped  the  judgment  of  men, 
will  not  be  able  to  avoid  that  of  God. 


MATTHEW  GAM. 

Matthew  Gam  was  born  of  Christian  parents 
at  the  village  of  Long-dui,  in  the  province  of 


COCHIN  CHINA. 


289 


Bien-hoa,  about  the  year  1814.  He  was 
married  and  bad  children,  but  the  love  of  his 
family  did  not  withhold  him  from  undergoing 
the  danger  of  crossing  the  sea  and  taking  to 
Singapore  the  students  who  had  been  selected 
for  the  seminary,  as  well  as  the  property  be- 
longing to  the  missions,  and  conveying  back 
the  missionaries  who  had  been  exiled  from 
Cochin  China  by  the  authorities.  He  was 
the  captain  of  the  ship  that  brought  back  the 
Bishop  of  Isauropolis,  and  the  missioner  D. 
Peter  Duclas,  when  they  returned  to  Cochin 
China,  and  on  entering  port  he  was  arrested 
with  them,  and  taken  to  the  prisons  in  the 
province  of  Gia-dinh,  on  the  6th  of  June,  1846. 
The  mandarins  then  set  to  work  to  arrange 
the  prosecution.  When  Matthew  was  in- 
terrogated, he  confessed  that  he  was  a Chris- 
tian, and  sentence  of  death  was  passed  on 
him.  The  reasons  given  for  this  sentence 
were,  that  Matthew  had  traded  to  foreign 
lands  in  forbidden  commerce,  that  he  had 
brought  with  him  European  priests  of  the 
Christian  religion,  who  were  strictly  pro- 
hibited from  entering  the  kingdom;  lastly, 
that  he  was  himself  a Christian  and  would 
not  renounce  that  religion.  This  sentence 
was  forwarded  to  the  capital,  and  the  king 
confirmed  it,  assigning  the  same  reasons, 

T 25 


290 


COCHIN  CHINA. 


The  royal  decree  was  issued  about  the  month 
of  December,  1846,  and  it  reached  the  province 
of  Gia-dinh  in  March,  184T.  The  magistrates 
of  the  province  were  anxious  that  Matthew 
should  escape  death,  and  they  asked  the  man- 
darins of  the  capital  to  obtain  his  pardon 
from  the  king.  It  happened,  however,  that 
in  consequence  of  an  action  with  Frerch 
ships,  in  which  those  of  Cochin  China  suffei  ed 
great  loss,  the  king  was  much  enraged,  and 
the  mandarins  of  the  court,  therefore,  despair- 
ing of  obtaining  the  favor,  wrote  back  that 
Matthew  must  undergo  his  punishment  ten 
days  after  the  solemn  sacrifice  offered  up  on 
the  15th  day  of  the  third  moon.  The  sentence 
was  in  fact  executed  twelve  days  after  the 
feast. 

Matthew,  meanwhile,  afraid  lest  the  sen- 
tence should  be  revoked,  said  he  feared  that 
his  sins  might  make  him  get  off  the  punish- 
ment. Three  days  before  his  execution,  when 
he  was  made  certain  of  his  approaching  death, 
burning  with  desire  to  lay  down  his  life  for 
Jesus  Christ,  he  was  heard  to  pray  in  these 
words,  shedding  many  tears: — “Permit  me, 
O Lord,  to  undergo  this  punishment,  which 
is  not  enough  to  satisfy  for  my  sins;”  and,  in 
a letter  which  he  wrote  to  Mgr.  Miche,  he 
thus  expressed  himself : — “ From  the  day  I was 


COCHIN  CHINA. 


291 


arrested,  up  to  this  hour,  to  die  for  Jesus 
Christ  has  been  my  only  desire.  This  life 
passes  very  quickly,  but  the  life  to  come  in 
neaven  is  a blessed  and  an  eternal  one.  I have 
always  wished  that  the  name  of  God  might  be 
glorified  by  me : whatever  God  commands  me, 
I wfill  willingly  obey  his  will.  Thus  has 
God  disposed  with  regard  to  me,  and  I will 
adore  and  love  him  with  a perfect  love,  that 
I may  be  found  faithful  in  his  sight.  He  that 
overcomes  in  this  world  will  receive  an  eternal 
reward  in  heaven.  All  the  months  that  I have 
been  in  prison  I have  abounded  in  joy;  I have 
never  been  sorrowful  nor  solicitous  for  the 
things  of  this  earth,  not  even  for  my  father  or 
mother,  for  my  wife  or  for  my  children.” 

On  one  of  these  days  the  mandarin  went  to 
the  prison,  and  asked  him  if  he  would  deny 
his  religion.  “ Then  I will  write  to  the  king,” 
he  added,  “ that  you  may  be  delivered  from 
death.”  Matthew  answered  him,  “I will  not 
deny  it ; you  may  cut  off  my  head  if  you  like.” 
Once  again  at  the  tribunal  the  mandarin  said, 
“ You  are  only  guilty  of  the  crime  of  your  re- 
ligion, and  for  this  you  must  suffer  death  : if 
you  abandon  your  religion  I will  save  your 
life.”  “Sir,”  answered  Matthew,  “Ihave pro- 
fessed this  religion  from  my  earliest  years ; I 
will  never  deny  it,  not  even  to  escape  death.” 


292 


COCHIN  CHINA. 


He  repeated  these  sentiments  several  times. 
Then  the  mandarin  said,  “lam  innocent;  the 
laws  command  it ; say  no  more.  Your  wife 
and  children,  who  will  survive  you,  move  me 
to  pity;”  and  turning  to  the  soldiers,  he  said, 
“Take  off  his  chains,  and  carry  him  away.” 
Matthew,  nothing  daunted,  turned  to  a pious 
Christian  woman,  and  said  to  her,  “Our 
Lord,  although  quite  sinless,  suffered  death, 
and  I,  who  am  a sinner,  shall  also  suffer  death ; 
oh,  how  happy  I am !”  Leaving  the  judgment- 
hall,  he  met  a Christian  with  whom  he  was 
acquainted,  and  said  to  him,  “To-day  I am 
very  happy ; now  I fear  nothing.”  He  made 
known  his  joy,  which  he  could  not  repress,  to 
several  of  the  pagans.  To  one  he  said,  “Oh, 
how  willingly  do  I die ! I might  avoid  death, 
if  I would  but  speak  one  word,  but  I prefer  to 
appear  guilty  for  a little  while  longer,  before 
this  king,  rather  than  before  the  other  King, 
and  then  I shall  be  happy.”  To  another  he 
said,  “I  consent  to  die  with  all  my  heart.” 
He  had  uttered  the  same  sentiments  at  the 
time  he  was  captured,  for  he  then  said  to  the 
Bishop  of  Isauropolis,  “I  believe  that  this 
time  I shall  die ; but  it  does  not  matter,  for 
my  heart  is  ready.” 

When  he  reached  the  place  of  punishment, 
and  heard  the  herald  repeating  his  sentence 


COCHIN  CHINA. 


293 


in  an  under-tone  of  voice,  he  said  to  him, 
“ Cry  out  aloud,  that  all  may  hear ;”  and  turn- 
ing to  the  mandarin,  he  said,  “I  am  very 
happy  to  have  to  die  thus;  what  are  you  afraid 
of?  Why  do  you  not  command  my  sentence 
to  be  proclaimed  in  a loud  voice?” 

In  order  to  understand  what  we  are  about  to 
relate,  it  is  necessary  to  recollect  that  Matthew 
had  thrice  received  the  Sacrament  of  Penance 
since  the  day  that  he  had  been  seized.  On 
the  last  occasion,  having  heard  from  the  priest 
Than  that  he  was  certainly  to  be  put  to  death, 
and  that  he  would  also  give  him  again  the 
sacramental  absolution  during  his  last  com- 
bat, Matthew  laid  aside  all  worldly  thoughts, 
and  showed  his  earnest  wish  to  die.  All  those 
who  visited  him  after  that  time  relate,  that  he 
desired  the  hour  of  his  death  with  all  the  affec- 
tion of  his  heart.  He  had  directed  his  wife 
and  children  not  to  come  to  him,  in  order 
that  their  presence  might  not  distract  him. 

When  Matthew  was  outside  the  gates  of  the 
town,  on  his  way  to  the  place  of  execution,  he 
earnestly  looked  from  side  to  side,  in  hopes 
of  seeing  the  priest.  When  he  recognised  a 
Christian  in  the  crowd,  he  cheerfully  saluted 
him,  and  hid  him  farewell;  but  when  he  saw 
the  priest,  he  bent  his  head,  and,  instead  of 
looking  about  him  any  more,  made  signs  of 

25* 


294 


COCHIN  CHINA. 


contrition  with  a recollected  countenance. 
Having  arrived  at  the  place  of  execution,  and 
knelt  down,  he  said  to  the  executioner,  “Al- 
low me  a moment  to  do  my  duty;  then  thou 
shalt  do  thine.”  The  executioner  gave  him 
the  permission ; whereupon  the  priest  made 
the  sign  before  agreed  upon,  and  Matthew, 
stretched  on  the  ground  reciting  the  act  of 
contrition,  was  seen  to  strike  his  breast  three 
times  while  the  priest  gave  him  absolution. 
This  scene  will  he  better  understood  by  a 
Christian  heart  than  described. 

After  that  Matthew  sat  down,  and  the  sol- 
• diers  tied  his  hands,  and  cut  the  cangue.  Mat- 
thew said  to  them,  “Let  me  kneel  down, 'and 
do  not  tie  me.”  “It  is  impossible,”  they  an- 
swered ; “ thou  must  sit  down,  and  be  bound.” 
He  remained  kneeling  notwithstanding. 

When  the  mandarin  gave  the  signal,  the 
executioner  let  fall  a stroke  on  Matthew,  but 
it  scarcely  grazed  his  skin.  Ho  movement 
was  visible,  and  no  word  escaped  the  lips  of 
the  servant  of  God.  The  executioner  re- 
peated the  stroke,  and  the  head  was  severed 
from  the  body. 

When  the  sentence  had  been  executed,  and 
the  soldiers  had  received  orders  from  the  man- 
darin to  return,  the  Christians  approached  the 
place  of  execution,  and  placed  together  the 


COCHIN  CHINA. 


295 


body  and  the  head  of  the  venerable  man. 
They  laid  them  in  a coffin,  and  buried  them 
in  the  cemetery.  Even  the  pagans  sympa- 
thized, and  said  that  the  man  had  not  com- 
mitted any  crime  worthy  of  such  a punish- 
ment. The  11th  of  May,  1847,  was  Matthew  s 
last  day  upon  earth,  and  his  first  in  the  happy 
eternity  which  he  had  so  earnestly  desired. 


LOUIS  ng6,  catechist. 

Louis  Ngo,  who  was  nearly  seventy  years  of 
age,  was  chief  catechist  of  the  village  of  Cai- 
nhum,  and  was  appointed  the  head  of  the* 
Christians  of  the  whole  district.  He  was  in- 
volved in  the  same  catastrophe  as  that  which 
brought  about  the  death  of  Peter  Dinh,  men- 
tioned above.  He  was  arrested  on  the  30th 
of  October,  in  the  year  1844,  and  loaded  with 
the  cangue,  for  having  given  refuge  to  the 
bishop.  When  the  mandarin  arrived  to  put 
the  bishop  in  prison,  he  ordered  Louis  to  be 
tortured,  but  without  obtaining  the  desired 
result.  The  venerable  old  man,  weak  as  he 
was  in  body,  was  strong  in  the  spirit ; for  he 
three  times  underwent  the  torment  of  scourg- 
ingwithwonderful  patience,  receiving  twenty- 
five  blows  each  time,  and  being  ready  to  die 
sooner  than  betray  his  pastor.  At  last  the 


296 


COCHIN  CHINA. 


bishop  was  arrested,  on  the  information  of 
another  Christian.  Louis  was  then  taken  to 
the  chief  town  of  the  province,  with  some 
others  of  the  inhabitants.  Several  times, 
when  he  was  urged  by  the  mandarins  of  the 
province  to  renounce  the  faith,  he  boldly  an- 
swered that  he  was  ready  to  lose  the  little  of 
life  that  remained  to  him,  sooner  than  aban- 
don the  religion  in  which  he  had  been  brought 
up  from  his  infancy. 

When  the  royal  rescript  arrived  at  the  pre- 
fecture, ordering  that  the  bishop  and  four  of 
his  chief  companions,  among  whom  was  Louis, 
should  be  taken  to  the  capital,  the  bishop, 
mandarins,  and  Christians,  all  of  one  accord 
compassionating  the  old  man,  begged  of  him 
to  plead  his  age  and  infirmities,  that  he  might 
be  allowed  to  remain  in  the  prisons  of  the  pre- 
fecture, without  exposing  himself  to  the  evi- 
dent danger  of  death  by  undertaking  so  diffi- 
cult and  arduous  a journey.  He  resisted  this 
advice  with  all  his  power,  saying,  “Let  me 
go  whither  the  king  calls  me;  and  only  too 
happy  shall  I consider  myself  if  I am  allowed 
to  end  my  life  in  bonds  for  the  faith.  W e are  all 
involved  in  the  same  cause:  your  lot  shall  be 
mine : whether  it  be  to  live  or  to  die,  I will  fol- 
lowyou.”  The  bishop  and  his  companions  said 
no  more,  being  astonished  at  the  constancy  of 


COCHIN  CHINA. 


297 


the  venerable  old^nan,  who  went  with  them, 
bound  with  an  iron  chain.  After  some  days* 
journey  over  the  mountains,  in  the  ancient 
kingdom  of  Ciampa,  and  over  difficult  passes* 
ffie  became  so  weak  that  nobody  thought  he 
would  reach  the  capital.  But  he  desired  to 
confess  the  faith  once  more  in  the  royal  city, 
and  by  the  grace  of  God,  who  heard  his  pious 
prayer,  he  reached  the  wished-for  place. 

As  soon  as  the  five  prisoners  entered  the 
capital,  they  were  led  before  the  criminal 
tribunal.  Louis  was  the  first  to  go  before 
the  judges,  and  he  was  commanded  to 
trample  on  the  cross ; but,  detesting  so  great 
an  act  of  impiety,  he  boldly  refused  to  secure 
a few  more  days  of  life  by  such  great  wicked- 
ness, and  protested  that  he  would  remain  a 
faithful  disciple  of  Christ  to  his  last  breath. 
The  mandarin,  seeing  the  old  man  quite  de- 
prived of  strength  and  oppressed  with  severe 
illness,  ordered  his  chains  to  be  loosened. 
His  illness,  however,  had  reached  such  a 
point  that  death  could  not  be  kept  off  by 
an}'  remedy.  After  nine  days  of  suffering, 
which  was  increased  by  sorrow  at  the  apos- 
tasy of  one  of  his  companions,  and  in  the 
course  of  which  his  wonderful  patience  was 
strengthened  by  the  sacraments  of  Penance 
and  Extreme  Unction,  tie  went  to  heaven  on 


298 


COCHIN  CHI  NA. 


the  26th  of  February,  l%to,  dying  in  the 
royal  prisons,  and  anticipating  by  his  death 
the  capital  sentence  which  was  a few  days 
afterward  passed  upon  his  companions. 


SECTION  III. 

Extract  from,  a Letter  of  the  Pro-  Vicar  Apostolic  of  Cochin 

China , on  the  Martyrdom  of  F.  Egidius  Delamotte. 

When  M.  Delamotte  returned  to  Nhu-ly, 
he  did  not  remain  in  peace.  The  chief  of 
the  village  and  the  soldiers  having  disagreed 
among  one  another,  M.  Delamotte  did  all 
he  could  to  pacify  them : he  even  gave  up  a 
sum  of  money  from  his  daily  allowance  to 
the  soldiers,  in  order  to  satisfy  them.  But, 
as  the  disagreement  still  continued,  our  bro- 
ther, who  feared  the  consequences,  resolved 
at  last  to  go  away.  He  embarked  for  this 
purpose  on  the  13th  of  April  last,  about  ten 
o’clock  in  the  evening.  Unfortunately,  the 
pagans  of  the  two  villages  in  the  vicinity  of 
Nhu-ly  had  been  informed  of  his  presence 
and  of  his  flight,  and  had  placed  themselves 
in  ambush,  in  order  to  arrest  him.  Seeing 
the  boat,  they  came  forward  with  shouts  and 
endeavored  to  seize  him.  M.  Delamotte, 
finding  that  he  was  discovered,  threw  him- 


COCHIN  CHINA. 


299 


Belf  into  the  water,  in  order  to  reach  the 
shore  and  escape.  He  was,  however,  soon 
overtaken  by  the  pagans,  who  fell  on  him 
with  a storm  of  blows.  It  is  the  custom  in 
this  country  to  beat  the  person  to  be  arrested, 
in  order  that  he  may  not  be  able  to  defend 
himself.  When  the  morning  of  the  14th 
arrived,  the  pagans  led  him  and  his  com- 
panion to  the  sub-prefecture,  and  thence  to 
the  prefecture  of  Quang-tri. 

When  he  arrived  at  the  prefecture,  M. 
Delamotte  was  half  dead  from  the  blows  he 
had  received.  The  mandarins  did  not  allow 
him  to  be  beaten  or  maltreated,  but  interro- 
gated him.  As,  however,  he  answered  in 
French,  no  one  understood  him.  The  king 
ordered  the  European  to  be  taken  to  the 
royal  town,  and  reserved  the  judgment  of 
the  case  to  the  supreme  tribunal.  M.  Dela- 
motte was  consequently  taken  to  the  capital, 
which  he  reached  on  the  19th  of  May.  I 
here  leave  M.  Delamotte  to  speak  for  him- 
self, by  the  letter  which  he  wrote  from  prison. 
It  is  without  date,  but  evidently  was  written 
on  one  of  the  first  four  days  of  August. 

My  Lord : — 

Four  days  ago  I received  your  two  letters 
of  March  and  May.  Since  the  time  of  my 


i 


300 


COCHIN  CHINA. 


arrest,  I have  intended  every  day  to  write  to 
you  at  length  ; but  I cannot  do  so,  because  I 
am  strictly  guarded  and  watched.  I am 
never  alone,  and  am  deprived  of  paper,  &c. 
I have  the  satisfaction  of  seeing  all  my  com- 
panions most  courageous,  firm,  and  unshaken, 
and  all  most  determined  to  die.  For  my  own 
part,  I think  I am  going  on  very  well.  In 
the  first  place,  I say  nothing,  and  complain 
of  nothing.  I have  not  been  put  to  the  tor- 
ture frequently,  but  with  great  severity.  First 
of  all,  as  you  already  doubtless  know,  the 
men  who  arrested  me  gave  me  a furious  beat- 
ing, striking  me  with  the  dui  (a  long  an*d  thick 
stick)  all  over  my  body,  particularly  on  my 
head,  which  they  cut  open.  There  was  a 
wound  in  it  five  inches  in  length  and  one  in 
width : it  was  also  very  deep.  There  were 
other  wounds  of  a smaller  size.  I endured 
all  this  without  crying  out,  without  saying  a 
word,  or  giving  way  to  a sigh.  I was  losing 
torrents  of  blood,  and  felt  myself  half  dead. 
In  my  heart  I begged  of  the  good  God  that 
they  might  beat  me  to  death.  When  I reached 
the  Bo-hiu,  (the  palace  of  justice,)  the  great 
mandarin  Thuong-To  (the  president,  or  first 
minister)  annoyed  me  in  a thousand  ways,  to 
make  me  trample  on  the  cross.  Three  times 
he  ordered  my  hands  to  be  tied,  and  the  stakes 


COCHIN  CHINA. 


301 

to  be  driven  into  the  ground,  to  beat  me; 
nevertheless,  he  did  not  have  me  beaten.  He 
gave  me  the  cangue,  in  addition  to  the  chain 
which  I had.  Five  or  six  times  he  had  me 
seized  by  five  soldiers,  to  compel  me  to  tread 
on  the  cross.  I struggled  so  hard  that  we 
never  got  upon  it : my  dress  was  all  torn  in 
the  contest.  My  legs  were  covered  with 
wounds  from  the  links  of  my  chain,  which 
were  very  tight,  and  my  trousers  were  all 
stained  with  blood.  More  than  ten  times  I 
declared  to  the  mandarin  that  I would  never 
trample  on  the  cross,  and  that  sooner  than 
do  such  an  act  I would  have  my  head  cut  off, 
&c.  He  was  very  angry  indeed.  On  the 
following  day  I was  relieved  of  the  cangue. 
When  my  companions  arrived  here,  we  were 
all  put  to  the  torture.  They  gave  me  ten 
blows  with  a stick  on  the  left  side,  and  each 
blow  drew  blood.  A cavity  was  subsequently 
formed,  which  has  discharged  much  matter; 
and  this  came,  I believe,  in  consequence  of 
the  blows  having  been  repeated  on  the  same 
place.  A day  or  two  afterward,  I was  put 
to  the  torture  of  the  pincers,  with  the  in- 
struments cold.  Only  two  were  set,  and  on 
my  right  side,  but  for  a very  long  time  to- 
gether, each  for  more  than  an  hour.  During 
both  these  tortures  they  again  tried  all  they 
26 


302 


COCHIN  CHINA. 


could  to  make  me  trample  on  the  cross,  but 
in  vain.  I did  not  cry  out  nor  utter  any 
complaint  during  these  torments,  but  did 
nothing  but  smile ; and  this  displeased  them. 
To  say  the  truth,  I did  not  feel  much  pain 
from  these  tortures : I looked  upon  it  all  as 
a game.  It  is  said  that  the  king  wishes  to 
save  me,  to  take  M.  Jaccard’s  place.  This  fills 
me  with  pain  and  sadness.  I pray  daily,  and 
I have  also  asked  my  companions  to  ask  for 
me  the  grace  of  suffering  death  with  them. 
I beg  that  you  also  will  ask  this  grace  for  me, 
and  persuade  others  to  do  the  same. 

The  king  supports  me,  and  he  has  already 
given  me  fifty  pieces,  (first  twenty  and  then 
thirty,)  and  five  flasks  of  wine ; but  I have 
to  deal  with  bad  superintendents,  who  treat 
me  very  ill.  I am  always  ill,  and  have  been 
twice  on  the  point  of  death,  the  doctor  giving 
me  up  for  lost ; this  was  all  owing  to  the  bad 
food,  salt  fish,  salt  water,  and  salted  herbs. 
My  stomach  cannot  endure  this;  for  it  has 
suffered  much,  and  is  in  a very  weak  and 
languid  state. 

Three  or  four  times  a day  the  king  sends 
to  inquire  about  me ; he  has  also  sent  a mes- 
sage to  the  physician,  that  if  he  does  not 
cure  me  he  will  have  him  beaten  to  death. 
On  the  30th  of  July  I felt  myself  dying,  and 


COCHIN  CHINA. 


303 


on  the  following  day,  the  31st,  the  king 
ordered  my  chain  to  he  taken  oft*  I did  not 
wish  this.  It  was  a very  heavy  chain,  at  least 
fifteen  pounds  in  weight,  very  tight  and  very 
tormenting.  I said  that  I carried  it  for  the 
sake  of  my  religion,  that  it  became  light  to 
me,  and  that  I did  not  wish  to  part  with  it 
until  death.  We  disputed  for  a long  time, — I 
think  more  than  an  hour ; but  I had  to  yield 
at  last.* 

I hope  that,  since  the  king  is  unwilling  to 
put  me  to  death,  the  good  God  will  allow 
me  to  die  of  illness;  I desire  it,  and  beg  it 
of  him  with  all  my  heart. 

Adieu,  my  Lord,  my  dear  father,  and  my 
dear  guide;  pray  for  us,  and  have  prayers 
said.  This  is  the  only  thing  I entreat  of  you. 


* Three  or  four  days  afterward,  M.  Delamotte,  finuing 
himself  better,  had  his  chain  put  on  again,  but  toward  the 
beginning  of  September,  having  fallen  dangerously  ill  again, 
it  was  taken  from  him  a second  time.  Father  della  Villa, 
who  informed  me  of  the  altercation  about  the  taking  off  the 
chain,  tells  me,  “ The  pagans  were  particularly  astonished 
to  see  the  Father  refuse  to  be  freed  from  his  chains.  The 
whole  of  the  Trali-phii  united  to  move  him  to  give  his  con- 
sent ; the  two  Ong-nghfe  said  to  him,  ‘ If  you  will  not  allow 
your  chain  to  be  taken  off,  the  king  will  cut  your  head  off.’ 
‘This  is  what  I most  ardently  desire,’  replied  M.  Delamotte. 
The  physician  Bra  having  made  him  understand  that  he 
ought  to  yield,  he  at  last  did  so.” 


304 


COCHIN  CHINA. 


If  God  shows  me  the  mercy  of  admitting  me 
into  his  heavenly  tabernacle,  I will  not  forget 
you,  nor  the  mission,  nor  our  brethren,  nor 
the  associates  of  the  propagation  of  the  faith. 
Send  news  of  me,  I beg  of  you,  to  all  our 
brethren  on  the  missions,  to  our  esteemed 
friends  at  Paris,  and  to  the  members  of  the 
propagation  of  the  faith  : Cupio  dissolvi  et  esse 
cum  Christo . I embrace  you  in  osculo  sancto. 

In  his  letter  of  the  2d  of  September,  quoted 
above,  he  says,  “Yesterday  and  to-day  I 
have  been  very  ill,  and  it  is  now  four  days 
since  the  doctor  began  to  attend  me ; but  so 
far  from  getting  better,  I am  getting  worse 
day  by  day,  and  am  suffering  from  a diarrhoea 
which  weakens  me  very  much.” 

From  the  1st  of  September  this  fellow- 
laborer  of  ours  continued  to  sink.  Toward 
the  end  of  the  same  month  he  became  better 
for  some  days,  but  soon  relapsed  into  a state 
of  weakness,  and  at  length,  on  the  2d  of  Oc- 
tober, went  to  receive  the  reward  promised 
to  those  wrho  suffer  persecution  for  justice’ 
sake  : Beati  qui  persecutionem  patiuntur  propter 
justitiam , quia  ipsorum  est  regnum  coelorum. 

This  dear  brother  was  extremely  circum- 
spect. The  physician  Hoa  sent  him  a mes- 
sage that  he  could  obtain  permission  to  visit 


COCHIN  CHINA. 


305 


him.  M.  Delamotte  consented  with  difficulty, 
and  they  simply  saw  one  another,  without 
speaking  except  by  looks.  Here  is  another 
proof  of  his  circumspection,  which  especially 
shows  his  heroic  patience  and  persevering 
courage.  The  physician  Hoa  wished  to  ob- 
tain permission  from  the  mandarins  who 
were  the  superintendents  of  the  prison,  and 
from  the  Ong-nghe,  that  Sister  Hau  might 
cook  for  him,  and  informed  him  of  this 
through  the  interpreter.  M.  Delamotte  an- 
swered him  in  a note,  which  I will  now  trans- 
late : — 

“ The  interpreter  has  told  me  of  your  plan 
for  my  cooking.  Certainly  if  it  could  be 
done  I should  be  much  the  better  for  it;  but 
I do  not  approve  of  it,  since  the  pagans,  as 
you  know  as  well  as  I do,  take  pleasure  in 
spreading  bad  reports  about  the  teachers  of 
religion  and  religious  women.  Perhaps  you 
hear  these  reports  every  day,  as  I hear  them 
here.  I do  not  wish,  therefore,  that  Sister 
Hau  should  undertake  to  cook  my  food.  If 
any  one  else  were  to  cook  my  rice,  occasion 
would  be  equally  taken  from  that  fact  to 
speak  wrongly  and  falsely  about  it,  and  this 
might  expose  you  and  others  to  every  kind 
of  annoyance  for  my  sake,  and  perhaps  even 
to  death.  I prefer  therefore  to  suffer  as  I 
U 26* 


306 


COCHIN  CHINA. 


have  done  up  to  this  time,  rather  than  expose 
an}'  one  to  danger  on  my  account.” 

The  physician  Hoa  accordingly  gave  up 
his  plan ; and  this  made  M.  Delamotte’s 
sacrifice  very  meritorious  before  God,  for  he 
suffered  much  at  this  time  from  the  nou- 
rishment he  received  from  the  jailers,  who 
gave  him  badly-prepared  rice,  not  properly 
separated  from  the  husk,  as  well  as  other 
food  which  was  revolting  to  the  stomach  of  a 
European.  The  king  had  given  him  fifty 
pieces  to  provide  for  his  nourishment,  but  it 
was  to  be  spent  at  the  rate  of  three-tenths  of 
a piece  a day.  The  king  soon  repented  of 
even  this  generosity,  and  reduced  his  allow- 
ance to  two-tenths  of  a piece  a day.  (The 
massa  is  the  tenth  part  of  a piece ; and  the 
piece  of  Cochin  China  is  worth  about  one 
shilling  of  our  money.)  Of  these  two-tenths, 
the  jailer  who  served  him  kept  at  least  half  for 
himself,  and  without  doubt  made  our  fellow- 
laborer  pay  for  oil,  wood,  and  a thousand 
other  little  things,  according  to  the  prison 
custom. 

When  he  was  obliged  to  fly  from  the  vil- 
lage, where  he  was  hidden,  he  was  seized  by 
the  pagans,  after  having  received  a blow 
from  a stick  upon  the  head,  which  made  a 
very  large  and  deep  wound ; but  he  did  not 


COCHIN  CHINA. 


307 


bo  much  as  give  way  to  a single  complaint. 
When  he  was  taken  to  the  capital  of  the 
kingdom,  he  was  three  times  cruelly  tortured, 
especially  the  last  time,  when  the  pincers 
were  fixed  upon  him  for  more  than  three 
hours,  and  he  smiled  at  the  powerless  fury 
of  the  mandarins,  who  wanted  to  make  him 
apostatize  and  reveal  his  companions.  At 
last,  after  having  confessed  the  faith  most 
nobly,  and  preserved  a total  silence  upon  all 
things  that  concerned  the  mission,  he  died 
of  his  wounds,  in  prison,  after  a captivity  of 
more  than  six  months ; and  of  all  our  martyrs, 
I think  M.  Delamotte  is  the  one  who  has 
suffered  most. 


CHAPTER  V. 


OCEANICA. 

Account  of  the  Martyrdom  of  Fr.  Louis  Chanel , of  the 
Congregation  of  Marists,  by  Monsignor  Bataillon , 
Vicar-Apostolic  of  Central  Oceanica. 

Peter  Mary  Louis  Chanel  was  born  at 
Cuet,  in  the  diocese  of  Belley,  on  the  23d  of 
June,  1803.  From  his  earliest  years  his  inno- 
cent and  irreproachable  life  drew  upon  him 
the  love  and  respect  of  his  relations,  friends, 
superiors,  and  teachers.  He  spent  his  in- 
fancy and  youth  in  the  constant  practice  of 
Christian  virtues.  What  was  chiefly  admira- 
ble in  him  was  his  sweet  piety,  his  unalter- 
able serenity,  his  noble  assiduity  in  study,  and 
an  innocence  which  I might  almost  call 
angelic.  When  called  by  God  to  the  eccle- 
siastical state,  and  appointed  to  the  several 
offices  of  the  ministry,  he  proved  himself 
truly  exemplary  and  admirable.  He  was 
vicar  of  Amberieu,  assisted  the  parish  priest 
of  Crozet,  and  professor,  spiritual  prefect,  and 
director  of  the  Petit  Seminaire  of  Belley. 

In  his  different  charges  he  succeeded  in 


OCEANIC  A. 


809- 


conciliating  the  esteem  and  affection  of  ail 
those  with  whom  his  ministry  brought  him 
into. relations,  and  his  life  was  ever  a perfect 
model,  as  his  bishop  testifies,  of  all  the  virtues 
of  a priest,  especially  of  a tender  piety, 
which  he  never  lost,  and  of  an  ardent  and 
enlightened  zeal  for  the  salvation  of  souls, 
and  lastly,  of  an  unalterable  sweetness  of  dis- 
position. 

The  priest  Chanel,  being  desirous  of  em- 
bracing a more  perfect  state  of  life,  entered 
into  the  Society  of  Mary,  which  had  been 
approved  by  the  Holy  See  in  1836,  and  which 
received  at  the  same  time  the  charge  of 
the  mission  of  Western  Oceanica.  On  the 
24th  of  September  of  the  same  year,  F. 
Chanel,  together  with  F.  Servant  and  F. 
Bataillon,  (afterward  Bishop  of  Enos  and 
Vicar-Apostolic  of  Central  Oceanica,)  made 
his  vows  to  the  first  superior-general  of 
the  said  congregation,  and  on  the  24th  of 
the  following  December  left  France,  together 
with  the  above-mentioned  colleagues,  and 
Mgr.  Pompallier,  who  named  him  vicar-gene- 
ral. Ten  months  afterward,  on  the  7th 
of  November,  1837,  Mgr.  Pompallier  landed  at 
Wallis,  where  he  left  F.  Bataillon;  the  next 
day  F.  Chanel  landed  in  the  island  of  Futuna, 
forty  leagues  distant  from  Wallis,  and  the 


*310 


OCEANIC  A. 


bishop  went  with  F.  Servant  to  establish  him- 
self in  New  Zealand. 

Louis  Mary  had  no  other  companions  in 
Futuna  than  a lay  brother,  called  Mary 
Nizier,  and  an  English  Protestant,  called 
Thomas,  whom  the  missioners  had  taken  as 
interpreter  in  a neighboring  island,  and  who 
wished  to  remain  with  F.  Chanel.  This 
Englishman,  in  his  company,  soon  became  a 
fervent  Catholic.  The  servant  of  God  was 
received  at  Futuna  by  the  king  or  chief  of  the 
island,  called  Niuliki,  who  agreed  to  keep 
him  with  himself  as  a friend,  and  undertook  to 
maintain  him  and  to  furnish  him  with  every 
thing  he  stood  in  need  of,  without  knowing, 
however,  that  he  was  a missionary.  During 
the  first  two  years  of  his  sojourn  in  the  island, 
F.  Chanel  only  occupied  himself  in  learning 
the  language  of  the  country,  and  slowly 
travelling  over  the  island  to  find  out  chil- 
dren in  danger  of  death,  in  order  to  baptize 
them.  As  long  as  he  did  not  know  the  lan- 
guage, and  was  not  able  to  preach,  he  lived 
peacefully  with  the  king  Niuliki.  But  in  the 
latter  half  of  the  year  1839,  the  servant  of 
God,  who  now  began  to  speak  the  language 
well,  ^lso  began  to  preach  the  gospel. 

He  sought  most  of  all  to  instruct  and  con- 
vert the  king  Niuliki,  being  convinced  that 


OCEANIC  A. 


311 


he  would  easily  convert  the  people  when  he 
had  won  over  the  king.  But  Niuliki  was 
also  high-priest,  and  his  royal  dignity  was 
the  consequence  of  his  sacerdotal  one,  that 
is  to  say,  according  to  the  custom  of  the 
country,  the  person  who  was  chosen  by  their 
great  divinity  for  his  residence  or  taber- 
nacle became  by  that  choice  king  of  the 
island.  We  can  easily  understand  the  ob- 
stacle this  threw  into  the  way  of  the  conver- 
sion of  Niuliki.  Accordingly,  when  he  dis- 
covered that  the  words  of  the  missionary 
began  to  make  an  impression  upon  the  minds 
of  the  people  in  regard  to  religion,  he  cooled 
toward  him,  and  seemed  to  wish  to  break  off 
his  acquaintance  altogether,  for  he  fixed  his 
dwelling  in  another  village,  and  gradually 
ceased  to  send  him  provisions,  as  he  used  to 
do  before.  The  servant  of  God,  being  de- 
prived of  that  assistance,  was  compelled  to 
cultivate  the  soil  with  his  two  companions, 
in  order  to  provide  for  their  support.  In 
May,  1840,  Mgr.  Pompallier  sent  to  them  from 
New  Zealand  F.  Chevron  and  Br.  Attale,  who 
both  settled  in  Futuna  with  F.  Chanel,  and 
remained  there  to  the  end  of  the  year.  The 
new-comers  also  set  themselves  to  labor,  and 
by  dint  of  great  efforts  were  enabled  to  form 
a considerable  plantation  to  provide  for  their 


312 


OCEANIC  A. 


maintenance.  The  inhabitants  then  began 
to  steal  their  fruits,  and  one  would  have  said 
that  they  were  going  to  starve  them  out  of 
the  island.  Nevertheless,  F.  Chanel  did  not 
give  up  visiting  the  king  and  the  chief  per- 
sons of  the  island,  and  urging  them  to  be 
converted.  At  length  several  young  men 
were  converted,  and  they  assembled  on  Sun- 
days at  the  house  of  the  missionary,  where 
they  received  instructions  and  prayed  to-, 
gether.  Such  was  the  state  of  things  when 
F.  Chevron  and  brother  Attale  left  Futuna, 
at  the  end  of  the  year  1840,  to  go  to  Wallis, 
F.  Bataillon  having  requested  them  of  the 
servant  of  God  that  they  might  instruct  the 
people. 

Meanwhile  the  number  of  the  catechumens 
increased,  and  their  meetings  on  Sundays  at 
F.  Chanel’s  house  excited  the  anger  of  the  ene- 
mies of  religion,  and,  above  all,  of  the  king 
and  his  family.  Oftentimes  rumors  of  death 
reached  the  ears  of  the  missionary,  and  one 
day,  when  there  was  a large  concourse  in  the 
village,  his  companion  came  to  warn  him  that 
they  intended  to  put  him  to  death.  “You 
know,”  answered  the  venerable  servant  of 
God,  “what  we  read  in  the  life  of  a saint: 
when  he  was  asked,  4 What  would  you  do  if 
you  were  told  that  in  an  hour  you  would  have 


OCEANIC  A. 


813 


to  die?’  the  saint  answered,  ‘I  should  finish 
what  I am  about.’  Let  us  then  do  the  same,” 
observed  F.  Chanel,  and  with  that  he  con- 
tinued to  work  in  his  garden.  This  incident 
showed  how  like  he  was  in  his  holy  indiffer- 
ence to  St.  Aloysius,  whose  name  he  had 
already  taken,  and  whose  virtues  he  was  imi- 
tating. 

That  time  the  danger  passed  away ; but  the 
pagans  became  more  angry  and  violent  when 
it  was  known  that  Meitala,  the  son  of  the 
king,  wTas  among  the  catechumens.  Niuliki, 
although  he  was  ignorant  of  this  fact,  saw 
nevertheless  the  number  of  converts  increas- 
ing, and  held  a council,  in  which  it  was  re- 
solved that  every  thing  belonging  to  the  mis- 
sionary should  be  taken  to  Thamana,  the 
residence  of  his  majesty.  By  thus  obliging  F. 
Chanel  to  live  near  the  king,  it  was  thought 
that  both  neophytes  and  catechumens,  fearing 
the  anger  of  their  sovereign,  would  not  dare 
to  continue  their  relations  with  the  servant  of 
God.  After  this  council  the  king,  finding 
himself  alone  with  his  minister  and  relative 
Musumusu,  said  to  him,  “Do  you  think  these 
barbarians  who  have  come  to  make  slaves  in 
Futuna  will  succeed  after  all  ?”  The  minister 
begged  him  to  explain  himself  more  clearly. 
“I  allude,”  said  the  king,  “to  the  white  bar- 


314 


OCEANIC  A. 


barians  who  have  come  to  make  slaves.’' 
Then  Musumusu  rejoined,  “If  you  hate' the 
white  men,  go  and  seize  their  property,  take 
it  to  your  own  house,  and  I will  go  and  kill 
diem.”  The  king  was  silent,  but  his  inten- 
tions were  well  understood.  Musumusu  on 
leaving  him  returned  to  his  village,  and  as  he 
was  going  there  he  was  informed  that  Meitala, 
the  son  of  thq  king,  was  one  of  the  catechu- 
mens, and  he  immediately  sent  the  intelli- 
gence to  Niuliki.  The  king  at  once  went  to 
the  place  where  his  son  was,  and,  meeting 
Musumusu  on  the  way,  he  asked  if  it  was  true 
that  Meitala  had  been  converted.  “Yes,  it  is 
true,”  he  replied.  “If  it  be  so,”  answered 
the  king,  “I  will  have  nothing  more  to  do 
with  this  son;  you  may  beat  him  severely.” 
Afterward,  on  seeing  his  son,  Niuliki  gave 
vent  to  his  anger  and  threats  against  him,  but, 
not  succeeding  in  making  him  change  his 
mind,  he  returned  to  his  residence. 

On  the  27th  of  April,  1841,  a council  was 
held  in  Alofi,  a small  island  dependent  on 
Futuna.  Many  old  men  and  some  youths 
assisted  at  it.  It  was  resolved  that  war  should 
be  declared  against  the  catechumens,  and  that 
without  any  delay  they  should  go  to  Avani, 
where  the  catechumens  used  to  assemble.  As 
Musumusu  was  not  present  at  this  meeting, 


OCEANIC  A. 


315 


four  of  the  natives  went  the  same  evening  to 
inform  him  officially  of  the  resolution  which 
had  been  adopted.  <rAndwhat  has  been  de- 
cided,” asked  Musumusu,  “about  him  who  is 
the  author  of  this  religion?”  “We  have  not 
spoken  about  him  this  time,”  said  the  mes- 
sengers. “If  you  would  join  us,”  said  the 
minister,  “ we  would  go  and  kill  this  white 
man.”  “Will  not  Niuliki  be  displeased  at 
it?”  “No,  I assure  you  he  will  not.”  Ac- 
cordingly they  decided  that  they  would  first 
make  war  on  the  catechumens,  and  that  after- 
ward they  would  kill  F.  Chanel. 

On  the  28th  of  April,  1841,  about  dawn,  a 
savage  band  of  men  armed  with  spears,  clubs, 
and  hatchets,  under  the  command  of  Musu- 
musu, came  upon  Avani,  where  the  catechu- 
mens were,  surprised  them  in  their  sleep,  and 
wounded  a large  number.  Musumusu,  while 
holding  a catechumen  to  have  him  beaten,  re- 
ceived by  accident  a blow  on  his  nose,  which 
wounded  him  and  drew  blood.  As  soon  as 
the  pagans  had  vented  their  fury  on  Avani, 
they  hurried  on  to  the  missionary.  Those 
who  reached  the  house  of  the  servant  of  God 
first  were  Musumusu,  Felitika,  Fuasea,  Umu- 
tuali,  and  Ukuloa.  Musumusu  was  the  first 
to  show  himself  before  the  Father,  and  found 
him  in  his  garden,  which  was  situated  at  the 


316 


OCEANIC  A. 


back  of  his  house,  feeding  the  chickens;  he 
was  alone,  as  he  had  sent  the  catechist  else- 
where. When  the  Father  saw  Musumusu 
approach,  he  left  what  he  was  engaged  in, 
went  to  meet  him,  and  asked  him,  “ Where 
do  you  come  from?”  “FromAsoa,”  answered 
Musumusu.  “What  is  the  object  of  this  visit?” 
“I  have  come  to  ask  a remedy  for  the  blow 
I have  received.”  “How  did  you  receive 
the  wound?”  “Felling  some  cocoa-trees.” 
“Wait  here,  and  I will  go  and  look  for  a 
remedy.”  Whilst  the  good  Father  was 
speaking  to  Musumusu,  Filitika  and  Ukuloa 
entered  the  house.  The  Father  had  scarcely 
advanced  one  or  two  steps  into  it  when  he 
met  Filitika,  who  was  coming  away  with  an 
armful  of  linen,  and  said  to  him,  “Filitika, 
why  do  you  come  with  the  conquerors  to  act 
the  master  in  my  house?”  Filitika  did  not 
answer  a word,  but  threw  the  linen  out  of  the 
window,  and  the  people  eagerly  came  to  pick 
it  up.  Then  Musumusu,  who  was  outside, 
cried  out,  “Why  do  you  not  kill  him?”  At 
these  words  U mutuali  dealt  a heavy  blow  with 
a club  oil  the  head  of  the  missionary,  who 
cried  out,  in  surprise,  “Oh,  do  not!  do  not!” 
and  tried  to  parry  the  blow  from  his  head  with 
his  arm,  but  his  arm  was  broken  and  dropped 
beside  him.  Then  the  servant  of  God  went 


OCEANIC  A. 


317 


back  two  or  three  steps,  but  Filitika,  who 
was  behind  him,  pushed  him  forward  with 
great  violence,  saying  to  those  who  were  out- 
side, “ Strike  him  at  once,  that  he  may  die.” 
Upon  this  Umutuali  discharged  another  blow 
with  the  club  on  the  Father’s  left  temple,  and 
made  a great  contusion  upon  it,  from  which 
blood  flowed  in  great  abundance. 

The  venerable  servant  of  God,  without 
uttering  a cry  or  a groan,  and  without  sigh- 
ing or  weeping,  only  kept  repeating,  “Very 
well,”  showing  his  resignation  to  death. 
While  Umutuali  beat  him  savagely  with  his 
club,  Ukuloa  struck  him  severely  with  a 
stick.  Fuasea,  another  of  the  assassins,  who 
was  armed  with  a lance  surmounted  by  a 
bayonet,  furiously  attacked  the  missionary. 
The  blow  was  aimed  under  his  right  arm,  so 
that  the  point  of  the  bayonet  grazed  his  arm 
without  wounding  him,  but  the  strength  of 
the  stroke  made  the  servant  of  God  go  back 
and  fall  to  the  ground.  Ukuloa  gave  the  priest 
another  blow  as  he  was  lying  on  the  ground. 
Seeing  him  thrown  down,  his  executioners 
left  him  sitting  on  the  ground  and  leaning 
against  a heap  of  bamboos,  while  the  wounded 
missionary,  with  bent  head,  wiped  the  blood 
which  flowed  from  him.  Meanwhile  the  pil- 
lage of  the  house  was  carried  on,  and  it  was 
27* 


318 


OCEANIC  A. 


soon  completely  emptied.  A native  of  the 
island  of  Alofi  entered  the  house,  and,  seeing 
the  Father  lying  before  him,  said,  “ Peter  is 
assassinated.”  The  servant  of  God  asked  him 
where  Maligi  was, — an  old  man,  attached  to 
the  missionary.  “ He  is  in  Alofi,”  replied 
the  other.  Then  the  servant  of  God  spoke 
his  last  words,  “ My  death  is  nothing  but 
good  to  me.” 

Musumusu,  seeing  the  men  intent  on  plun- 
der, cried  out,  “ You  did  not  come  here  to 
secure  riches.  Why  have  you  not  wounded 
him  mortally?”  and,  gcfing  into  the  house, 
he  looked  for  a stick;  but,  finding  one  of 
Father  Chanel’s  hatchets  instead,  he  seized 
it  and  attacked  him  by  discharging  a heavy 
blow  on  the  top  of  his  head  and  completely 
burying  the  weapon  in  it. 

The  blow  struck  the  top  of  the  head,  so  as 
to  split  it  directly  in  the  centre ; and  Musu- 
musu promptly  withdrew  the  weapon,  which 
caused  part  of  the  brain  to  come  out.  This 
deadly  blow  killed  Father  Chanel,  who  fell 
with  his  face  on  the  ground,  and  gave  up  his 
soul  to  his  Creator. 

Some  pious  women  washed  his  body,  which 
was  covered  with  blood,  and  anointed  it  with 
oil  of  cocoa.  The  king  and  Musumusu,  to- 
gether with  some  women,  dug  a grave  close  to 


OCEANIC  A. 


319 


the  spot  where  the  servant  of  God  had  been 
killed,  and  buried  him  there.  Much  thunde? 
was  heard  in  the  heavens  at  the  same  time) 
although  the  sky  was  clear. 

Brother  Mary  Nizier,  and  Thomas  the 
Englishman,  having  been  warned  some 
well-disposed  people,  avoided  returning  to 
their  old  habitation,  and,  after  fifteen  days 
of  anxious  suffering,  escaped  in  a European 
ship  which  passed  those  shores  and  conveyed 
them  to  Wallis. 

After  some  time,  a French  corvette,  com- 
manded by  M.  Duboizet,  with  Father  Viard, 
vicar-general  of  Mgr.  Pompallier,  on  board, 
arrived  at  Futuna.  They  succeeded  in  get- 
ting on  board  one  of  the  guilty  chiefs  of  the 
tribe,  who,  as  he  had  not  been  one  of  the 
assassins  at  the  massacre,  had  freely  pre- 
sented himself  to  the  captain.  From  him 
they  learned  how,  shortly  after  the  death  of 
Father  Chanel,  King  Niuliki,  and  many  other 
of  the  accomplices  in  the  missionary’s  death, 
themselves  died  miserably.  “I  meant  to 
avenge  the  death  of  the  French  missionary,’* 
said  the  captain,  “but  the  bishop  and  his 
companions  have  begged  that  the  island  may 
be  spared,  and  I also  see  how  God  has  pu- 
nished this  outrage.  I therefore  pardon  you ; 
but  you  must  bring  me  the  body  of  Father 


320 


OCEANIC  A. 


Chanel,  and  every  thing  which  belonged  to 
him.” 

The  chief  Maligi  soon  afterward  brought 
the  body,  the  things  which  had  belonged  to 
the  deceased,  and  the  hatchet  which  had 
struck  his  head.  Every  thing  was  taken  to 
Lyons ; and  the  hatchet  may  be  seen  in  the 
museum  of  the  Propagation  of  the  Faith. 

Meanwhile  the  few  catechumens  who  had 
survived  in  Futuna  began  to  preach  the  faith. 
Wonderful  to  relate,  the  whole  island  was 
suddenly  converted  at  their  preaching.  In 
proof  of  this,  five  months  afterward,  toward 
the  end  of  May,  1842,  when  Mgr.  Pompallier 
•passed  that  island  on  his  return  from  Wallis 
to  New  Zealand,  he  found  it  entirely  con- 
verted, and  baptized  a considerable  number 
of  its  inhabitants,  leaving  F.  Servant  there 
with  another  priest,  together  with  Brother 
Mary  Nizier.  These  new  laborers  had  only 
to  finish  the  instruction  and  baptism  of  the 
whole  population. 

On  the  23d  of  May  in  the  following  year, 
Musumusu,  the  murderer  of  Father  Chanel, 
came  to  Wallis,  with  many  other  neophytes 
or  catechumens,  from  Futuna.  He  was  him- 
self a catechumen.  Having  fallen  danger- 
ously ill  shortly  after  his  arrival,  he  had  him- 
self carried  to  Father  Bataillon’s  dwelling, 


OCEANIC  A. 


321 


and  earnestly  asked  to  be  baptized,  confessing 
his  crime,  and  asking  forgiveness  for  it.  At 
his  baptism  he  took  the  name  of  Maurice. 
He  recovered  from  his  illness  some  months 
afterward,  and  returned  with  his  companions 
to  the  island  of  Futuna,  in  excellent  dispo- 
sitions. 

After  Father  Bataillon  was  consecrated 
bishop,  and  made  Vicar- Apostolic  of  Central 
Oceanica,  he  told  Father  Servant  to  assemble 
all  the  inhabitants  of  the  island  and  draw 
up  a verbal  process  of  the  death  of  Father 
Chanel  from  the  depositions  of  the  witnesses. 
This  was  done  on  the  3d  of  August,  1845,  in 
the  reign  of  Meitala,  (the  converted  son  of 
FTiuliki.)  Maurice  Musumusu  lent  his  useful 
aid  in  assembling  the  people  and  drawing 
up  the  process ; and,  having  paid  this  homage 
to  his  victim,  he  died  in  the  following  manner. 

He  was  attacked  by  a languishing  sickness, 
which  he  endured  for  some  months,  repent- 
ing still  more  of  his  crime.  Feeling  that  his 
end  was  approaching,  he  asked  to  be  taken 
to  the  house  of  the  missionary  who  had  been 
killed,  in  order  to  die  near  him  and  near  the 
place  where  he  had  perpetrated  his  crime. 
Having  arrived  there,  he  remained  in  the 
house  until,  with  sentiments  of  deep  repent- 
ance, and  in  all  the  excellent  dispositions 
v 


322 


OCEANIC  A. 


natural  to  a Christian  penitent,  he  gave  up 
his  soul  to  God,  and,  as  we  hope,  he  went  to 
receive  in  heaven  the  assurance  of  the  pardon 
of  his  victim  who  had  prayed  for  him. 


DECRETUM 

COREAN,  CONCINCINEN,  TUNCKINEN,  ET  SINEN. 

BEATIFICATIONIS,  SEU  DECLARATIONS  MAR- 
TYRII  SERYORUM  DEI 

LAURENTII  IMBEBT, 

EPISCOPI  CAPSENSIS  ET  ALIORUM. 

Cum  primum  per  Apostolos  divina  lux 
Evangelii  hominibus  affulsit : facta  est  perse - 
cutio  magna  in  Ecclesia , ( Act  Ap.  viii.  1,)  ac 
teterrima  ilia  erupit  conspiratio,  quam  David 
olim  vaticinatus  fuerat : adstiterunt  Reges 
terrae , et  principes  convenerunt  in  unum  adversus 
Dominum , et  adversus  Christum  ejus.  ( Psal . ii. 
2.)  A primaeva  ilia  aetate  Ecclesiae  num- 
quam  bellum  istud  nefarium  intermissum  est 
in  veros  Christifideles,  nec  intermitti  poterat : 
hoc  enim  signum  et  indicium  Veritatis  Chris- 
tianae  divinus  ille  Ecclesiae  Conditor  fore 
praedixerat:  Si  de  mundo  fuissetis , mundus 
quod  suum  erat  diligeret , quia  vero  de  mundo  non 
estis,  sed  ego  elegi  vos  de  mundo,  prGpterea  odit 
vos  mundus  ...  si  me  persecuti  sunt  et  vos  perse • 

323 


324 


DECRETUM. 


quentur . {Joan.  xv.  19,  20.)  Quo  circa  nihil 
unquam  optatius,  nihil  antiquius  Pastoribus 
Ecclesiae  fuit,  quam  ut  de  iis  gloriarentur, 
gaudioque  gestirent,  qui  labentibus  saeculis, 
perque  varias  regiones  bella  Domini  strenue 
praeliarentur,  et  acerbissima  quaeque  fortiter 
perpessi  divinum  hunc  Ecclesiae  characterem, 
notamque  luculentissimam  christianae  veri- 
tatis  et  alienis  ostenderent,  et  catholicae  so- 
cietati  vindicarent.  Atque  huic  quidem 
aetati  nostrae  illud  contigit  auspicatissime, 
ut  neque  vetustati  invideret,  neque  novis 
careret  armis,  quibus  hostes  suos  undique 
scatentes  gloriosissime  profligaret.  Namque 
in  extremis  Orientis  plagis,  Tunckino  nempe, 
Concincina,  Corea,  ac  Sinensi  Imperio  eora- 
plures  Dei  Famulos  fortiter  pro  Christo  mor- 
tem oppetiisse  gravissimis  documentis  testa- 
tum est.  Quum  igitur  Seminarium  Parisiense 
Missionum  ad  exteros,  et  illius  nomine  R.  P. 
D.  Gustavus  de  Hohenlohe  Postulator  depu- 
tatus  Sanctissimum  Dominum  Nostrum  Pium 
Papam  IX.  enixe  rogaret,  ut  habitis  loco  in- 
formativi  Processus  hisce  authenticis  docu- 
mentis super  Martyrium,  et  causam  Martyrii 
praedictorum  Servorum  Dei,  eamdem  veniam 
concedere  dignaretur,  quam  septendecim 
abhinc  annis  in  Causa  persimili  largitus  est 
ea.  me.  Gregorius  Papa  XVI,  ac  proinde 


DECRETUM. 


825 


Sacrorum  Rituum  peculiari  Conventui  com- 
mittere  vellet  discutiendum  Dubinin : An  sit 
signanda  Commissio  introduction is  Causae  prae- 
dictorum  Servorum  Dei  in  casu , et  ad  effectum  de 
quo  agilur  ? allatis  documentis  ut  supra  prae- 
fatis,  et  audito  in  scriptis  pro  veritate  Yoto 
R.  P.  D.  Andreae  Mariae  Frattini,  Sanctae 
Fidei  Promotoris  Sanctissimusbenigne  preces 
excipiens,  clementer  annuit  reservata  sibi 
nominatione  Congregationis  particularis  ut 
ex  edito  rescripto  diei  14  Julii,  1856. 

Quapropter  particularis  hujusmodi  Con- 
gregatio  coadunata  subscripta  die  in  Aedibus 
Emi.  et  Rmi.  Domini  Cardinalis  Constantini 
Patrizi,  Episcopi  Albanensis,  Sacrorum  Ri- 
tuum  Congregationis  Praefecti,  consideratis 
libratisque  praedictis  documentis,  attentoque 
Voto  R.  P.  D.  Andrea  Mariae  Frattini,  Sanctae 
Fidei  Promotoris,  qui  etiam  voce  suam  sen- 
tentiam  exposuit,  proposito  sequenti  dubio: 
An  sit  signanda  Commissio  introductions  Causae 
praedictorum  Servorum  Dei  in  casu  et  ad  effectum 
de  quo  agitur  ? rescribendum  censuit : Si  Sane - 
tissimo  placuerit  signandam  esse  pro  sequentibus , 
nimirum — Laurentio  Imbert  Episcopo  Cap- 
sensi — Petro  Maubant  et  Jacobo  Cbastan 
Sacerdotibus  Seminarii  Parisiensis  Missionum 
ad  exteros — Augustino  Y — Barbara  Y ejus 
uxore — ac  Agatha  Y eorumdem  filia — Da- 
28 


326 


DECRETUM. 


miano  Fam — ac  Maria  Nam  ejus  uxore — 
Petro  Kouen — Agatha  Y vidua — Magdalena 
Kim  vidua — Barbara  Kou — Anna  Pak — 
Agatha  Kim — Lucia  Pak — Maria  Kieng — 
Joanne  Baptista  Y,  Augustini  Fratre — Mag- 
dalena Y — Magdalena  ejus  matre — Theresia 
— Barbara — Barbara  altera — Martha  Kim — 
Lucia  Kim — Anna  Kim  vidua — Bosa  Kim 
vidua — Maria  Ouen — Joanne  Pak — Maria 
Pak — Paulo  Ting — Augustino  Liou — Corolo 
Tchao — Sebastiano  Nam — Ignatio  Kim — Ju- 
dith Kim — Agatha  Tsen — Magdalena  Pak — 
Perpetua  Hong  — Columba  Kim  — Agnete 
ejus  sorore — Petro  Tshoi — Barbara  Tso  uxore 
Sebastiani  Nam — Magdalena  Hang — Agatha 
ejus  filia  — Agatha  Y — Benedicta  Hieng 
vidua — Elisabeth  uxore  Pauli  Ting — Ccecilia 
ejus  matre — Barbara  Ko — Magdalena  Y — 
Maria  ejus  sorore — Augustino  Pak— Petro 
Hong — Paulo  ejus  fratre — Magdalena  Lou 
uxore  Petri  Tshoi — Joanne  Y — Barbara 
Tshoi — Paulo  He — Petro  Y — Josepho  Tsang 
— ProtasioTsang — PetroLiou — AgathaTsang 
— Barbara  Kim — Lucia  vulgo  la  gobba — Anna 
Han — Barbara  Kim  vidua — Catharina  Y 
vidua — Magdalena  Tso — Francisco  Tshoi — 
Andrea  Tsen  — Theresia  Kim  — Stephano 
Minh — Antonio  Kim — Andrea  Kim  sacer- 
dote  indigena — Carolo  Kiem — Andrea  Nam 


DECRETUM. 


327 


— Laurentio  Kan — Josepho  Im — Theresia 
Kira — Agatha  Y — Susanna  ejus  famula — Ca- 
tharinaToki — Delamotte  Sacerdote  Seminarii 
Parisiensis — Philippo  Minh  Sacerdote  indi- 
gena — Petro  Dinh  Catechista — Matthaeo 
Gam — Ludovico  Ngo  Catechista — Au gusto 
Schoeflier  Sacerdote  e Seminario  Parisiensi 
— Joanne  Aloisio  Bonnard  Sacerdote  ex 
eodem  Seminario — Augusto  Chapdelain  Sa- 
cerdote e Seminario  Parisiensi — Laurentio 
Pe  — Mou  Xeophito — Agnete  Tsau-kong 
vidua,  Die  17  Septembris,  1857. 

De  praemissis  autem  a subscripto  Secretario 
facta  Sanctissimo  Domino  Xostro  Pio  Papae 
IX.  relatione,  Sanctitas  Sua  Rescriptum  par- 
ticularis  ejusmodi  Congregationis  ratum  ha- 
bens  Commissionem  introductionis  Causae 
supradescriptorum  Servorum  Dei  propria 
manu  signare  dignata  est.  Die  24  ejusdem  % 
Mensis  et  Anni. 

L.©S. 

C.  EPISCOPUS  ALBANEN.  CARD.  PATRIZI 
S.  R.  C.  PRAEFECTUS. 

H.  Capalti  S.  R.  C.  Secretarius. 


jDECRETUM 


OCEANIAE  BEATIFICATIONIS,  SEU  DECLARATIONS 
MARTYRII  SERVI  DEI 

ALOISII  MAPIAE  CHANEL 

SACERDOTIS  MARISTAE  PRO-VICARII  APOSTOLICI 
OCEANIAE  OCCIDENTALIS. 

Ineffabilis  Deus,  qui  dives  est  in  misericordia , 
'propter  nimiam  charitatem  suam  qua  dilexit  nos,  ut 
ostenderet  in  saeculis  supervenientibus  abundantes 
divitias  gratiae  suae  in  bonitate  super  nos  in  Christo 
Jesu , ( Ephes . ii.  4,)  illud  aetati  nostra  videndum, 
et  gratulandum  dedit,  quod  jamdiu  Patribus 
nostris  in  votis  fuit,  ut  nullusjam  terrae  angulus 
esset,  nec  tam  dissita  regio,  quo  non  Evangelici 
verbi  praeconium  pervenisset.  Ita  namque 
divini  sermonis  administri  sese  legatione  fungi 
pro  eo  ostenderunt,  quidominatur  a mari  usque 
ad  mare,  et  a flumine  usque  ad  terminos  orbis  ter - 
rarum,  ( Psal . lxxi.  8,)  illamque  prae  se  tulere 
alacritatem  et  studium,quo  Cbristus  Apostolos 
excitavit,  dum  ad  Patrem  ascensurus  ait  eos 
sibi  fore  testes  in  Jerusalem , et  omni  Judaea , et 

328 


DECRETUM. 


329 


Samaria , et  usque  ad  ultimum  terrae  [Act.  Ap.  i. 
8.)  Yasto  siquidem  pelago,  longeque  dissitis 
regionibus  interjecta  tellus,  patribus  nostris 
ignorata  multnm,  diuque  tenebris  erroris  ob- 
sita  fuerat,  neque  aNunciis  divini  eloquii  edoc- 
ta,  neque  illorum  sanguine  fuerat  irrigata.  Jam 
vero  paucis  ad  bine  annis  relatum  fuit  Aloisium 
Mariam  Chanel  Sacerdotem  Maristam , ac  Pro- 
Yicarium  Apostolicium  Oceaniae  Occidentalis 
post  multos  exantlatos  labores  ut  inter  bar- 
baras  eas  gentes  coelestem  Evangelii  lucem 
propagaret,  tandem  abefferatis  illis  bominibus 
in  odium  Fidei,  quam  praedicaverat  immani 
morte  confectum,  atque  immolatum  fuisse. 
Cujus  supplicii  fortiter  tolerati  tarn  uberes, 
atque  insperati  fructus  extitere,  ut  paulo  post 
universa  Futunae  insula,  ubi  mortem  Dei  Fa- 
mulus oppetiit  ultro  libenterque  ad  Christi  Fi- 
dem  amplectendam  maxima  animorum  con- 
sensione  conversa  sit : quod  vero  maxime  mi- 
randum  fuit,  percussores  ipsi,  et  caedis  auc- 
tores  ad  bonam  frugem  redacti,  et  sceleris 
poenas  dedere  lacrymis,etsanctimoniae  Prae- 
conissui  nobilissimum  testimonium  exhibuere. 
Quamobrem  K,.  P.  D.  Petrus  Bataillon  illius  re- 
gionis  Yicarius  Apostolicus  Ejus  Causam  in- 
troducere  cupiens  in  Sacrorum  Rituum  Con- 
gregatione  a Sanctissimo  Domino  Nostro  Pio 
Papa  IX.  effusis  precibus  postulavit,  ut  atten- 
28* 


330 


DECRETUM. 


tis  singularibus  regionis  adjunctis,  negotium 
integrum  committere  dignaretur  peculiari  Sa- 
crorum  Rituum  Conventui,  audito  in  scriptis 
Voto  R.  P.  D.  Sanctae  Fidei  Promotoris,  atque 
ita  quidem  ut  authentica  quae  ab  eodem  Vi* 
cario  Apostolico  allata  sunt  documenta  loco  in- 
formativi  Processus  haberentur.  Quibus  pre- 
cibus  Sanctitas  Sua  die  27  Aprilis  labentis 
Anni  1857  benigne  annuit,  ac  disquisitionem 
super  Introductione  Causae  praedicti  Servi 
Dei  Aloisii  Mariae  Chanel  eidem  commisit  par- 
ticular! Congregationi,  cui  de  Coreanis,  Con- 
eincinensibus,  Tunckinensibus,  et  Sinensibus 
Martyribus  agere  negotium  datum  fuerat. 

Quapropter  particularis  hujusmodiCongre- 
gatio  coacta  penes  Emum.  et  Rmum.  Domi- 
num  Cardinalem  Constantinum  Patrizi  Alba- 
mensem  Episcopum  Sacrorum  Rituum  Con- 
gregations Praefectum  subscripta  die,  con- 
siderate libratisque  praedictis  documentis,  at- 
tentoque  R.  P.  D.  Andreae  Mariae  Frattini 
Sanctae  Fidei  Promotoris  Voto,  qui  etiam 
voce  sententiam  suam  exposuit,  proposito  se- 
quenti  Dubio : An  sit  signanda  Commissio  intro- 
ductionis  Causae  praedicti  Servi  Dei , in  casu , et 
ad  effectum  de  quo  agitur?  rescribendum  cen- 
suit : Si  Sanctissimo  placuerit  signandam  esse. 
Die  17  Septembris,  1857. 

Super  quibus  omnibus  facta  postmodum 


DECRETUM. 


331 


per  infrascriptum  Secretarium  Sanctissimo 
Domino  Nostro  relatione,  Sanctitas  Sua  par- 
ticular^ Congregationis  sententiam  ratam 
habens  praedictam  Commissionem  introduc- 
tion^ Causae  propria  manu  signare  dignata 
est.  Die  24  ejusdem  mensis,  et  anni. 

L.®S. 

C.  EPISCOPUS  ALBANEN.  CARD.  PATRIZI 
S.  R.  C.  PRAEFECTUS. 

IT.  Capalti  S.  R.  C.  Secretarius. 


THE  END. 


